Srimad-Bhagavatam: Canto 3: “The Status Quo”
by His Divine Grace A. C. Bhaktivedanta Swami Prabhupada

Chapter Twenty-eight

Kapila’s Instructions on the Execution of Devotional Service

SB3.28.1

TEXT 1

sri-bhagavan uvaca

yogasya laksanam vaksye

sabijasya nrpatmaje

mano yenaiva vidhina

prasannam yati sat-patham

SYNONYMS

sri-bhagavan uvaca—the Personality of Godhead said; yogasya—of the yoga system; laksanam—description; vaksye—I shall explain; sabijasya—authorized; nrpa-atma-je—O daughter of the King; manah—the mind; yena—by which; eva—certainly; vidhina—by practice; prasannam—joyful; yati—attains; sat-patham—the path of the Absolute Truth.

TRANSLATION

The Personality of Godhead said: My dear mother, O daughter of the King, now I shall explain to you the system of yoga, the object of which is to concentrate the mind. By practicing this system one can become joyful and progressively advance towards the path of the Absolute Truth.

PURPORT

The yoga process explained by Lord Kapiladeva in this chapter is authorized and standard, and therefore these instructions should be followed very carefully. To begin, the Lord says that by yoga practice one can make progress towards understanding the Absolute Truth, the Supreme Personality of Godhead. In the previous chapter it has been clearly stated that the desired result of yoga is not to achieve some wonderful mystic power. One should not be at all attracted by such mystic power, but should attain progressive realization on the path of understanding the Supreme Personality of Godhead. This is also confirmed in Bhagavad-gita, which states in the last verse of the Sixth Chapter that the greatest yogi is he who constantly thinks of Krsna within himself, or he who is Krsna conscious.

It is stated here that by following the system of yoga one can become joyful. Lord Kapila, the Personality of Godhead, who is the highest authority on yoga, here explains the yoga system known as astanga-yoga, which comprises eight different practices, namely yama, niyama, asana, pranayama, pratyahara, dharana, dhyana and samadhi. By all these stages of practice one must realize Lord Visnu, who is the target of all yoga. There are so-called yoga practices in which one concentrates the mind on voidness or on the impersonal, but this is not approved by the authorized yoga system as explained by Kapiladeva. Even Patanjali explains that the target of all yoga is Visnu. Astanga-yoga is therefore part of Vaisnava practice because its ultimate goal is realization of Visnu. The achievement of success in yoga is not acquisition of mystic power, which is condemned in the previous chapter, but, rather, freedom from all material designations and situation in one’s constitutional position. That is the ultimate achievement in yoga practice.

SB3.28.2

TEXT 2

sva-dharmacaranam saktya

vidharmac ca nivartanam

daival labdhena santosa

atmavic-caranarcanam

SYNONYMS

sva-dharma-acaranam—executing one’s prescribed duties; saktya—to the best of one’s ability; vidharmat—unauthorized duties; ca—and; nivartanam—avoiding; daivat—by the grace of the Lord; labdhena—with what is achieved; santosah—satisfied; atma-vit—of the self-realized soul; carana—the feet; arcanam—worshiping.

TRANSLATION

One should execute his prescribed duties to the best of his ability and avoid performing duties not allotted to him. One should be satisfied with as much gain as he achieves by the grace of the Lord, and one should worship the lotus feet of a spiritual master.

PURPORT

In this verse there are many important words which could be very elaborately explained, but we shall briefly discuss the important aspects of each. The final statement is atmavic-caranarcanam. Atma-vit means a self-realized soul or bona fide spiritual master. Unless one is self-realized and knows what his relationship with the Supersoul is, he cannot be a bona fide spiritual master. Here it is recommended that one should seek out a bona fide spiritual master and surrender unto him (arcanam), for by inquiring from and worshiping him one can learn spiritual activities.

The first recommendation is sva-dharmacaranam. As long as we have this material body there are various duties prescribed for us. Such duties are divided by a system of four social orders: brahmana, ksatriya, vaisya and sudra. These particular duties are mentioned in the sastra, and particularly in Bhagavad-gita. Sva-dharmacaranam means that one must discharge the prescribed duties of his particular division of society faithfully and to the best of his ability. One should not accept another’s duty. If one is born in a particular society or community, he should perform the prescribed duties for that particular division. If, however, one is fortunate enough to transcend the designation of birth in a particular society or community by being elevated to the standard of spiritual identity, then his sva-dharma, or duty, is solely that of serving the Supreme Personality of Godhead. The actual duty of one who is advanced in Krsna consciousness is to serve the Lord. As long as one remains in the bodily concept of life, he may act according to the duties of social convention, but if one is elevated to the spiritual platform, he must simply serve the Supreme Lord; that is the real execution of sva-dharma.

SB3.28.3

TEXT 3

gramya-dharma-nivrttis ca

moksa-dharma-ratis tatha

mita-medhyadanam sasvad

vivikta-ksema-sevanam

SYNONYMS

gramya—conventional; dharma—religious practice; nivrttih—ceasing; ca—and; moksa—for salvation; dharma—religious practice; ratih—being attracted to; tatha—in that way; mita—little; medhya—pure; adanam—eating; sasvat—always; vivikta—secluded; ksema—peaceful; sevanam—dwelling.

TRANSLATION

One should cease performing conventional religious practices and should be attracted to those which lead to salvation. One should eat very frugally and should always remain secluded so that he can achieve the highest perfection of life.

PURPORT

It is recommended herein that religious practice for economic development or the satisfaction of sense desires should be avoided. Religious practices should be executed only to gain freedom from the clutches of material nature. It is stated in the beginning of Srimad-Bhagavatam that the topmost religious practice is that by which one can attain to the transcendental devotional service of the Lord, without reason or cause. Such religious practice is never hampered by any impediments, and by its performance one actually becomes satisfied. Here this is recommended as moksa-dharma, religious practice for salvation, or transcendence of the clutches of material contamination. Generally people execute religious practices for economic development or sense gratification, but that is not recommended for one who wants to advance in yoga.

The next important phrase is mita-medhyadanam, which means that one should eat very frugally. It is recommended in the Vedic literatures that a yogi eat only half what he desires according to his hunger. If one is so hungry that he could devour one pound of foodstuffs, then instead of eating one pound, he should consume only half a pound and supplement this with four ounces of water; one fourth of the stomach should be left empty for passage of air in the stomach. If one eats in this manner, he will avoid indigestion and disease. The yogi should eat in this way, as recommended in the Srimad-Bhagavatam and all other standard scriptures. The yogi should live in a secluded place, where his yoga practice will not be disturbed.

SB3.28.4

TEXT 4

ahimsa satyam asteyam

yavad-artha-parigrahah

brahmacaryam tapah saucam

svadhyayah purusarcanam

SYNONYMS

ahimsa—nonviolence; satyam—truthfulness; asteyam—refraining from theft; yavat-artha—as much as necessary; parigrahah—possessing; brahmacaryam—celibacy; tapah—austerity; saucam—cleanliness; sva-adhyayah—study of the Vedas; purusa-arcanam—worship of the Supreme Personality of Godhead.

TRANSLATION

One should practice nonviolence and truthfulness, should avoid thieving and be satisfied with possessing as much as he needs for his maintenance. He should abstain from sex life, perform austerity, be clean, study the Vedas and worship the supreme form of the Supreme Personality of Godhead.

PURPORT

The word purusarcanam in this verse means worshiping the Supreme Personality of Godhead, especially the form of Lord Krsna. In Bhagavad-gita it is confirmed by Arjuna that Krsna is the original purusa, or Personality of Godhead, purusam sasvatam. Therefore in yoga practice one not only must concentrate his mind on the person of Krsna, but must also worship the form or Deity of Krsna daily.

A brahmacari practices celibacy, controlling his sex life. One cannot enjoy unrestricted sex life and practice yoga; this is rascaldom. So-called yogis advertise that one can go on enjoying as one likes and simultaneously become a yogi, but this is totally unauthorized. It is very clearly explained here that one must observe celibacy. Brahmacaryam means that one leads his life simply in relationship with Brahman, or in full Krsna consciousness. Those who are too addicted to sex life cannot observe the regulations which will lead them to Krsna consciousness. Sex life should be restricted to persons who are married. A person whose sex life is restricted in marriage is also called a brahmacari.

The word asteyam is also very important for a yogi. Asteyam means “to refrain from theft.” In the broader sense, everyone who accumulates more than he needs is a thief. According to spiritual communism, one cannot possess more than he needs for his personal maintenance. That is the law of nature. Anyone who accumulates more money or more possessions than he needs is called a thief, and one who simply accumulates wealth without spending for sacrifice or for worship of the Personality of Godhead is a great thief.

Svadhyayah means “reading the authorized Vedic scriptures.” Even if one is not Krsna conscious and is practicing the yoga system, he must read standard Vedic literatures in order to understand. Performance of yoga alone is not sufficient. Narottama dasa Thakura, a great devotee and acarya in the Gaudiya Vaisnava-sampradaya, says that all spiritual activities should be understood from three sources, namely saintly persons, standard scriptures and the spiritual master. These three guides are very important for progress in spiritual life. The spiritual master prescribes standard literature for the prosecution of the yoga of devotional service, and he himself speaks only from scriptural reference. Therefore reading standard scriptures is necessary for executing yoga. Practicing yoga without reading the standard literatures is simply a waste of time.

SB3.28.5

TEXT 5

maunam sad-asana-jayah

sthairyam prana-jayah sanaih

pratyaharas cendriyanam

visayan manasa hrdi

SYNONYMS

maunam—silence; sat—good; asana—yogic postures; jayah—controlling; sthairyam—steadiness; prana-jayah—controlling the vital air; sanaih—gradually; pratyaharah—withdrawal; ca—and; indriyanam—of the senses; visayat—from the sense objects; manasa—with the mind; hrdi—on the heart.

TRANSLATION

One must observe silence, acquire steadiness by practicing different yogic postures, control the breathing of the vital air, withdraw the senses from sense objects and thus concentrate the mind on the heart.

PURPORT

The yogic practices in general and hatha-yoga in particular are not ends in themselves; they are means to the end of attaining steadiness. First one must be able to sit properly, and then the mind and attention will become steady enough for practicing yoga. Gradually, one must control the circulation of vital air, and with such control he will be able to withdraw the senses from sense objects. In the previous verse it is stated that one must observe celibacy. The most important aspect of sense control is controlling sex life. That is called brahmacarya. By practicing the different sitting postures and controlling the vital air, one can control and restrain the senses from unrestricted sense enjoyment.

SB3.28.6

TEXT 6

sva-dhisnyanam eka-dese

manasa prana-dharanam

vaikuntha-lilabhidhyanam

samadhanam tathatmanah

SYNONYMS

sva-dhisnyanam—within the vital air circles; eka-dese—in one spot; manasa—with the mind; prana—the vital air; dharanam—fixing; vaikuntha-lila—on the pastimes of the Supreme Personality of Godhead; abhidhyanam—concentration; samadhanamsamadhi; tatha—thus; atmanah—of the mind.

TRANSLATION

Fixing the vital air and the mind in one of the six circles of vital air circulation within the body, thus concentrating one’s mind on the transcendental pastimes of the Supreme Personality of Godhead, is called samadhi, or samadhana, of the mind.

PURPORT

There are six circles of vital air circulation within the body. The first circle is within the belly, the second circle is in the area of the heart, the third is in the area of the lungs, the fourth is on the palate, the fifth is between the eyebrows, and the highest, the sixth circle, is above the brain. One has to fix his mind and the circulation of the vital air and thus think of the transcendental pastimes of the Supreme Lord. It is never mentioned that one should concentrate on the impersonal or void. It is clearly stated, vaikuntha-lila. Lila means “pastimes.” Unless the Absolute Truth, the personality of Godhead, has transcendental activities, where is the scope for thinking of these pastimes? It is through the processes of devotional service, chanting and hearing of the pastimes of the Supreme Personality of Godhead, that one can achieve this concentration. As described in the Srimad-Bhagavatam, the Lord appears and disappears according to His relationships with different devotees. The Vedic literatures contain many narrations of the Lord’s pastimes, including the Battle of Kuruksetra and historical facts relating to the life and precepts of devotees like Prahlada Maharaja, Dhruva Maharaja and Ambarisa Maharaja. One need only concentrate his mind on one such narration and become always absorbed in its thought. Then he will be in samadhi. Samadhi is not an artificial bodily state; it is the state achieved when the mind is virtually absorbed in thoughts of the Supreme Personality of Godhead.

SB3.28.7

TEXT 7

etair anyais ca pathibhir

mano dustam asat-patham

buddhya yunjita sanakair

jita-prano hy atandritah

SYNONYMS

etaih—by these; anyaih—by other; ca—and; pathibhih—processes; manah—the mind; dustam—contaminated; asat-patham—on the path of material enjoyment; buddhya—by the intelligence; yunjita—one must control; sanakaih—gradually; jita-pranah—the life air being fixed; hi—indeed; atandritah—alert.

TRANSLATION

By these processes, or any other true process, one must control the contaminated, unbridled mind, which is always attracted by material enjoyment, and thus fix himself in thought of the Supreme Personality of Godhead.

PURPORT

Etair anyais ca. The general yoga process entails observing the rules and regulations, practicing the different sitting postures, concentrating the mind on the vital circulation of the air and then thinking of the Supreme Personality of Godhead in His Vaikuntha pastimes. This is the general process of yoga. This same concentration can be achieved by other recommended processes, and therefore anyais ca, other methods, also can be applied. The essential point is that the mind, which is contaminated by material attraction, has to be bridled and concentrated on the Supreme Personality of Godhead. It cannot be fixed on something void or impersonal. For this reason, so-called yoga practices of voidism and impersonalism are not recommended in any standard yoga-sastra. The real yogi is the devotee because his mind is always concentrated on the pastimes of Lord Krsna. Therefore Krsna consciousness is the topmost yoga system.

SB3.28.8

TEXT 8

sucau dese pratisthapya

vijitasana asanam

tasmin svasti samasina

rju-kayah samabhyaset

SYNONYMS

sucau dese—in a sanctified place; pratisthapya—after placing; vijita-asanah—controlling the sitting postures; asanam—a seat; tasmin—in that place; svasti samasinah—sitting in an easy posture; rju-kayah—keeping the body erect; samabhyaset—one should practice.

TRANSLATION

After controlling one’s mind and sitting postures, one should spread a seat in a secluded and sanctified place, sit there in an easy posture, keeping the body erect, and practice breath control.

PURPORT

Sitting in an easy posture is called svasti samasinah. It is recommended in the yoga scripture that one should put the soles of the feet between the two thighs and ankles and sit straight; that posture will help one to concentrate his mind on the Supreme Personality of Godhead. This very process is also recommended in Bhagavad-gita, Sixth Chapter. It is further suggested that one sit in a secluded, sanctified spot. The seat should consist of deerskin and kusa grass, topped with cotton.

SB3.28.9

TEXT 9

pranasya sodhayen margam

pura-kumbhaka-recakaih

pratikulena va cittam

yatha sthiram acancalam

SYNONYMS

pranasya—of vital air; sodhayet—one should clear; margam—the passage; pura-kumbhaka-recakaih—by inhaling, retaining and exhaling; pratikulena—by reversing; va—or; cittam—the mind; yatha—so that; sthiram—steady; acancalam—free from disturbances.

TRANSLATION

The yogi should clear the passage of vital air by breathing in the following manner: first he should inhale very deeply, then hold the breath in, and finally exhale. Or, reversing the process, the yogi can first exhale, then hold the breath outside, and finally inhale. This is done so that the mind may become steady and free from external disturbances.

PURPORT

These breathing exercises are performed to control the mind and fix it on the Supreme Personality of Godhead. Sa vai manah krsna-padaravindayoh: the devotee Ambarisa Maharaja fixed his mind on the lotus feet of Krsna twenty-four hours a day. The process of Krsna consciousness is to chant Hare Krsna and to hear the sound attentively so that the mind is fixed upon the transcendental vibration of Krsna’s name, which is nondifferent from Krsna the personality. The real purpose of controlling the mind by the prescribed method of clearing the passage of the life air is achieved immediately if one fixes his mind directly on the lotus feet of Krsna. The hatha-yoga system, or breathing system, is especially recommended for those who are very absorbed in the concept of bodily existence, but one who can perform the simple process of chanting Hare Krsna can fix the mind more easily.

Three different activities are recommended for clearing the passage of breath: puraka, kumbhaka and recaka. Inhaling the breath is called puraka, sustaining it within is called kumbhaka, and finally exhaling it is called recaka. These recommended processes can also be performed in the reverse order. After exhaling, one can keep the air outside for some time and then inhale. The nerves through which inhalation and exhalation are conducted are technically called ida and pingala. The ultimate purpose of clearing the ida and pingala passages is to divert the mind from material enjoyment. As stated in Bhagavad-gita, one’s mind is his enemy, and one’s mind is also his friend; its position varies according to the different dealings of the living entity. If we divert our mind to thoughts of material enjoyment, then our mind becomes an enemy, and if we concentrate our mind on the lotus feet of Krsna, then our mind is a friend. By the yoga system of puraka, kumbhaka and recaka or by directly fixing the mind on the sound vibration of Krsna or on the form of Krsna, the same purpose is achieved. In Bhagavad-gita  it is said that one must practice the breathing exercise (abhyasa-yoga-yuktena [Bg. 8.8]). by virtue of these processes of control, the mind cannot wander to external thoughts (cetasa nanya-gamina). Thus one can fix his mind constantly on the Supreme Personality of Godhead and can attain (yati) Him.

Practicing the yoga system of exercise and breath control is very difficult for a person in this age, and therefore Lord Caitanya recommended, kirtaniyah sada harih: [Cc. adi 17.31] one should always chant the holy name of the Supreme Lord, Krsna, because Krsna is the most suitable name of the Supreme Personality of Godhead. The name Krsna and the Supreme Person Krsna are nondifferent. Therefore, if one concentrates his mind on hearing and chanting Hare Krsna, the same result is achieved.

SB3.28.10

TEXT 10

mano ’cirat syad virajam

jita-svasasya yoginah

vayv-agnibhyam yatha loham

dhmatam tyajati vai malam

SYNONYMS

manah—the mind; acirat—soon; syat—can be; virajam—free from disturbances; jita-svasasya—whose breathing is controlled; yoginah—of the yogi; vayu-agnibhyam—by air and fire; yatha—just as; loham—gold; dhmatam—fanned; tyajati—becomes freed from; vai—certainly; malam—impurity.

TRANSLATION

The yogis who practice such breathing exercises are very soon freed from all mental disturbances, just as gold, when put into fire and fanned with air, becomes free from all impurities.

PURPORT

This process of purifying the mind is also recommended by Lord Caitanya; He says that one should chant Hare Krsna. He says further, param vijayate: “All glories to Sri Krsna sankirtana!” All glories are given to the chanting of the holy names of Krsna because as soon as one begins this process of chanting, the mind becomes purified. Ceto-darpana-marjanam: [Cc. Antya 20.12] by chanting the holy name of Krsna one is cleansed of the dirt that accumulates in the mind. One can purify the mind either by the breathing process or by the chanting process, just as one can purify gold by putting it in a fire and fanning it with a bellows.

SB3.28.11

TEXT 11

pranayamair dahed dosan

dharanabhis ca kilbisan

pratyaharena samsargan

dhyanenanisvaran gunan

SYNONYMS

pranayamaih—by practice of pranayama; dahet—one can eradicate; dosan—contaminations; dharanabhih—by concentrating the mind; ca—and; kilbisan—sinful activities; pratyaharena—by restraining the senses; samsargan—material association; dhyanena—by meditating; anisvaran gunan—the modes of material nature.

TRANSLATION

By practicing the process of pranayama, one can eradicate the contamination of his physiological condition, and by concentrating the mind one can become free from all sinful activities. By restraining the senses one can free himself from material association, and by meditating on the Supreme Personality of Godhead one can become free from the three modes of material attachment.

PURPORT

According to Ayur-vedic medical science the three items kapha, pitta and vayu (phlegm, bile and air) maintain the physiological condition of the body. Modern medical science does not accept this physiological analysis as valid, but the ancient Ayur-vedic process of treatment is based upon these items. Ayur-vedic treatment concerns itself with the cause of these three elements, which are mentioned in many places in the Bhagavatam as the basic conditions of the body. Here it is recommended that by practicing the breathing process of pranayama one can be released from contamination created by the principal physiological elements, by concentrating the mind one can become free from sinful activities, and by withdrawing the senses one can free himself from material association.

Ultimately, one has to meditate on the Supreme Personality of Godhead in order to be elevated to the transcendental position where he is no longer affected by the three modes of material nature. It is also confirmed in Bhagavad-gita that one who engages himself in unalloyed devotional service at once becomes transcendental to the three modes of material nature and immediately realizes his identification with Brahman. Sa gunan samatityaitan brahma-bhuyaya kalpate [Bg. 14.26]. For every item in the yoga system there is a parallel activity in bhakti-yoga, but the practice of bhakti-yoga is easier for this age. What was introduced by Lord Caitanya is not a new interpretation. Bhakti-yoga is a feasible process that begins with chanting and hearing. Bhakti-yoga and other yogas have as their ultimate goal the same Personality of Godhead, but one is practical, and the others are difficult. One has to purify his physiological condition by concentration and by restraint of the senses; then he can fix his mind upon the Supreme Personality of Godhead. That is called samadhi.

SB3.28.12

TEXT 12

yada manah svam virajam

yogena susamahitam

kastham bhagavato dhyayet

sva-nasagravalokanah

SYNONYMS

yada—when; manah—the mind; svam—own; virajam—purified; yogena—by yoga practice; su-samahitam—controlled; kastham—the plenary expansion; bhagavatah—of the Supreme Personality of Godhead; dhyayet—one should meditate upon; sva-nasa-agra—the tip of one’s nose; avalokanah—looking at.

TRANSLATION

When the mind is perfectly purified by this practice of yoga, one should concentrate on the tip of the nose with half-closed eyes and see the form of the Supreme Personality of Godhead.

PURPORT

It is clearly mentioned here that one has to meditate upon the expansion of Visnu. The word kastham refers to Paramatma, the expansion of the expansion of Visnu. Bhagavatah refers to Lord Visnu, the Supreme Personality of Godhead. The Supreme Godhead is Krsna; from Him comes the first expansion, Baladeva, and from Baladeva come Sankarsana, Aniruddha and many other forms, followed by the purusa-avataras. As mentioned in the previous verses (purusarcanam), this purusa is represented as the Paramatma, or Supersoul. A description of the Supersoul, upon whom one must meditate, will be given in the following verses. In this verse it is clearly stated that one must meditate by fixing the vision on the tip of the nose and concentrating one’s mind on the kala, or the plenary expansion, of Visnu.

SB3.28.13

TEXT 13

prasanna-vadanambhojam

padma-garbharuneksanam

nilotpala-dala-syamam

sankha-cakra-gada-dharam

SYNONYMS

prasanna—cheerful; vadana—countenance; ambhojam—lotuslike; padma-garbha—the interior of a lotus; aruna—ruddy; iksanam—with eyes; nila-utpala—blue lotus; dala—petals; syamam—swarthy; sankha—conch; cakra—discus; gada—club; dharam—bearing.

TRANSLATION

The Supreme Personality of Godhead has a cheerful, lotuslike countenance with ruddy eyes like the interior of a lotus and a swarthy body like the petals of a blue lotus. He bears a conch, discus and mace in three of His hands.

PURPORT

It is definitely recommended herein that one concentrate his mind upon the form of Visnu. There are twelve different forms of Visnu, which are described in Teachings of Lord Caitanya. One cannot concentrate his mind on anything void or impersonal; the mind should be fixed on the personal form of the Lord, whose attitude is cheerful, as described in this verse. Bhagavad-gita states that meditation on the impersonal or void features is very troublesome to the meditator. Those who are attached to the impersonal or void features of meditation have to undergo a difficult process because we are not accustomed to concentrating our minds upon anything impersonal. Actually such concentration is not even possible. Bhagavad-gita also confirms that one should concentrate his mind on the personality of Godhead.

The color of the Personality of Godhead, Krsna, is described here as nilotpala-dala, meaning that it is like that of a lotus flower with petals tinted blue and white. People always ask why Krsna is blue. The color of the Lord has not been imagined by an artist. It is described in authoritative scripture. In the Brahma-samhita also, the color of Krsna’s body is compared to that of a bluish cloud. The color of the Lord is not poetical imagination. There are authoritative descriptions in the Brahma-samhita, Srimad-Bhagavatam, Bhagavad-gita and many of the puranas of the Lord’s body, His weapons and all other paraphernalia. The Lord’s appearance is described here as padma-garbharuneksanam. His eyes resemble the inside of a lotus flower, and in His four hands He holds the four symbols: conchshell, discus, mace and lotus.

SB3.28.14

TEXT 14

lasat-pankaja-kinjalka-

pita-kauseya-vasasam

srivatsa-vaksasam bhrajat

kaustubhamukta-kandharam

SYNONYMS

lasat—shining; pankaja—of a lotus; kinjalka—filaments; pita—yellow; kauseya—silk cloth; vasasam—whose garment; srivatsa—bearing the mark of Srivatsa; vaksasam—breast; bhrajat—brilliant; kaustubha—Kaustubha gem; amukta—put on; kandharam—His neck.

TRANSLATION

His loins are covered by a shining cloth, yellowish like the filaments of a lotus. On His breast He bears the mark of Srivatsa, a curl of white hair. The brilliant Kaustubha gem is suspended from His neck.

PURPORT

The exact color of the garment of the Supreme Lord is described as saffron-yellow, just like the pollen of a lotus flower. The Kaustubha gem hanging on His chest is also described. His neck is beautifully decorated with jewels and pearls. The Lord is full in six opulences, one of which is wealth. He is very richly dressed with valuable jewels which are not visible within this material world.

SB3.28.15

TEXT 15

matta-dvirepha-kalaya

paritam vana-malaya

parardhya-hara-valaya-

kiritangada-nupuram

SYNONYMS

matta—intoxicated; dvi-repha—with bees; kalaya—humming; paritam—garlanded; vana-malaya—with a garland of forest flowers; parardhya—priceless; hara—pearl necklace; valaya—bracelets; kirita—a crown; angada—armlets; nupuram—anklets.

TRANSLATION

He also wears around His neck a garland of attractive sylvan flowers, and a swarm of bees, intoxicated by its delicious fragrance, hums about the garland. He is further superbly adorned with a pearl necklace, a crown and pairs of armlets, bracelets and anklets.

PURPORT

From this description it appears that the flower garland of the Supreme Personality of Godhead is fresh. Actually, in Vaikuntha, or the spiritual sky, there is nothing but freshness. Even the flowers picked from the trees and plants remain fresh, for everything in the spiritual sky retains its originality and does not fade. The fragrance of the flowers picked from the trees and made into garlands does not fade, for both the trees and the flowers are spiritual. When the flower is taken from the tree, it remains the same; it does not lose its aroma. The bees are equally attracted to the flowers whether they are on the garland or on the trees. The significance of spirituality is that everything is eternal and inexhaustible. Everything taken from everything remains everything, or, as has been stated, in the spiritual world one minus one equals one, and one plus one equals one. The bees hum around the fresh flowers, and their sweet sound is enjoyed by the Lord. The Lord’s bangles, necklace, crown and anklets are all bedecked with invaluable jewels. Since the jewels and pearls are spiritual, there is no material calculation of their value.

Next verse (SB3.28.16)