Causelessmercy - Ebook - Srimad-Bhagavatam - Canto 4 - 29.5

Srimad-Bhagavatam: Canto 4: “The Creation of the Fourth Order”
by His Divine Grace A. C. Bhaktivedanta Swami Prabhupada

Chapter Twenty-nine

SB4.29.68

TEXT 68

sarve kramanurodhena

manasindriya-gocarah

ayanti bahuso yanti

sarve samanaso janah

SYNONYMS

sarve—all; krama-anurodhena—in order of chronology; manasi—in the mind; indriya—by the senses; gocarah—experienced; ayanti—come; bahusah—in many ways; yanti—go away; sarve—all; samanasah—with a mind; janah—living entities.

TRANSLATION

The mind of the living entity continues to exist in various gross bodies, and according to one’s desires for sense gratification, the mind records different thoughts. In the mind these appear together in different combinations; therefore these images sometimes appear as things never seen or never heard before.

PURPORT

The activities of the living entity in the body of a dog may be experienced in the mind of a different body; therefore those activities appear never to have been heard or seen. The mind continues, although the body changes. Even in this life-span we can sometimes experience dreams of our childhood. Although such incidents now appear strange, it is to be understood that they are recorded in the mind. Because of this, they become visible in dreams. The transmigration of the soul is caused by the subtle body, which is the storehouse of all kinds of material desires. Unless one is fully absorbed in Krsna consciousness, material desires will come and go. That is the nature of the mind—thinking, feeling and willing. As long as the mind is not engaged in meditation on the lotus feet of the Supreme Personality of Godhead, Krsna, the mind will desire so many material enjoyments. Sensual images are recorded in the mind in chronological order, and they become manifest one after another; therefore the living entity has to accept one body after another. The mind plans material enjoyment, and the gross body serves as the instrument to realize such desires and plans. The mind is the platform onto which all desires come and go. Srila Narottama dasa Thakura therefore sings:

guru-mukha-padma-vakya, cittete kariya aikya,
ara na kariha mane asa **

Narottama dasa Thakura advises everyone to stick to the principle of carrying out the orders of the spiritual master. One should not desire anything else. If the regulative principles ordered by the spiritual master are followed rigidly, the mind will gradually be trained to desire nothing but the service of Krsna. Such training is the perfection of life.

sattvaika-nisthe manasi

bhagavat-parsva-vartini

tamas candramasivedam

uparajyavabhasate

sattva-eka-nisthe—in full Krsna consciousness; manasi—in a mind; bhagavat—with the Supreme Personality of Godhead; parsva-vartini—being constantly associated; tamah—the dark planet; candramasi—in the moon; iva—like; idam—this cosmic manifestation; uparajya—being connected; avabhasate—becomes manifest.

Krsna consciousness means constantly associating with the Supreme Personality of Godhead in such a mental state that the devotee can observe the cosmic manifestation exactly as the Supreme Personality of Godhead does. Such observation is not always possible, but it becomes manifest exactly like the dark planet known as Rahu, which is observed in the presence of the full moon.

It has been explained in the previous verse that all desires on the mental platform become visible one after another. Sometimes, however, by the supreme will of the Supreme Personality of Godhead, the whole stockpile can be visible all at one time. In Brahma-samhita (5.54) it is said, karmani nirdahati kintu ca bhakti-bhajam. When a person is fully absorbed in Krsna consciousness, his stockpile of material desires is minimized. Indeed, the desires no longer fructify in the form of gross bodies. Instead, the stockpile of desires becomes visible on the mental platform by the grace of the Supreme Personality of Godhead.

In this connection, the darkness occurring before the full moon, the lunar eclipse, can be explained as being another planet, known as Rahu. According to Vedic astronomy, the Rahu planet, which is not visible, is accepted. Sometimes the Rahu planet is visible in the presence of full moonlight. It then appears that this Rahu planet exists somewhere near the orbit of the moon. The failure of modern moon excursionists may be due to the Rahu planet. In other words, those who are supposed to be going to the moon may actually be going to this invisible planet Rahu. Actually, they are not going to the moon but to the planet Rahu, and after reaching this planet, they come back. Apart from this discussion, the point is that a living entity has immense and unlimited desires for material enjoyment, and he has to transmigrate from one gross body to another until these desires are exhausted.

No living entity is free from the cycle of birth and death unless he takes to Krsna consciousness; therefore in this verse it is clearly stated (sattvaika-nisthe) that when one is fully absorbed in Krsna consciousness, in one stroke he is freed of past and future mental desires. Then, by the grace of the Supreme Lord, everything becomes simultaneously manifest within the mind. In this regard, Visvanatha Cakravarti Thakura cites the example of mother Yasoda’s seeing the whole cosmic manifestation within the mouth of Lord Krsna. By the grace of Lord Krsna, mother Yasoda saw all the universes and planets within the mouth of Krsna. Similarly, by the grace of the Supreme Personality of Godhead, Krsna, a Krsna conscious person can see all his dormant desires at one time and finish all his future transmigrations. This facility is especially given to the devotee to make his path clear for returning home, back to Godhead.

Why we see things not experienced in this life is explained herein. That which we see is the future expression of a gross body or is already stocked in our mental stockpile. Because a Krsna conscious person does not have to accept a future gross body, his recorded desires are fulfilled in a dream. We therefore sometimes find things in a dream never experienced in our present life.

naham mameti bhavo ’yam

puruse vyavadhiyate

yavad buddhi-mano-’ksartha-

guna-vyuho hy anadiman

na—not; aham—I; mama—mine; iti—thus; bhavah—consciousness; ayam—this; puruse—in the living entity; vyavadhiyate—is separated; yavat—so long; buddhi—intelligence; manah—mind; aksa—senses; artha—sense objects; guna—of the material qualities; vyuhah—a manifestation; hi—certainly; anadi-man—the subtle body (existing since time immemorial).

As long as there exists the subtle material body composed of intelligence, mind, senses, sense objects, and the reactions of the material qualities, the consciousness of false identification and its relative objective, the gross body, exist as well.

The desires in the subtle body of mind, intelligence and ego cannot be fulfilled without a gross body composed of the material elements earth, water, air, fire and ether. When the gross material body is not manifest, the living entity cannot factually act in the modes of material nature. In this verse it is clearly explained that the subtle activities of the mind and intelligence continue due to the sufferings and enjoyments of the living entity’s subtle body. The consciousness of material identification (such as “I” and “mine”) still continues because such consciousness has been extant from time immemorial. However, when one transfers to the spiritual world by virtue of understanding Krsna consciousness, the actions and reactions of both gross and subtle bodies no longer bother the spirit soul.

supti-murcchopatapesu

pranayana-vighatatah

nehate ’ham iti jnanam

mrtyu-prajvarayor api

supti—in deep sleep; murccha—fainting; upatapesu—or in great shock; prana-ayana—of the movement of the life air; vighatatah—from prevention; na—not; ihate—thinks of; aham—I; iti—thus; jnanam—knowledge; mrtyu—while dying; prajvarayoh—or during high fever; api—also.

When the living entity is in deep sleep, when he faints, when there is some great shock on account of severe loss, at the time of death, or when the body temperature is very high, the movement of the life air is arrested. At that time the living entity loses knowledge of identifying the body with the self.

Foolish people deny the existence of the soul, but it is a fact that when we sleep we forget the identity of the material body and when we awake we forget the identity of the subtle body. In other words, while sleeping we forget the activities of the gross body, and when active in the gross body we forget the activities of sleeping. Actually both states—sleeping and waking—are creations of the illusory energy. The living entity actually has no connection with either the activities of sleep or the activities of the so-called wakened state. When a person is in deep sleep or when he has fainted, he forgets his gross body. Similarly, under chloroform or some other anesthetic, the living entity forgets his gross body and does not feel pain or pleasure during a surgical operation. Similarly, when a man is suddenly shocked by some great loss, he forgets his identification with the gross body. At the time of death, when the temperature of the body rises to 107 degrees, the living entity falls into a coma and is unable to identify his gross body. In such cases, the life air that moves within the body is choked up, and the living entity forgets his identification with the gross body. Because of our ignorance of the spiritual body, of which we have no experience, we do not know of the activities of the spiritual body, and in ignorance we jump from one false platform to another. We act sometimes in relation to the gross body and sometimes in relation to the subtle body. If, by Krsna’s grace, we act in our spiritual body, we can transcend both the gross and subtle bodies. In other words, we can gradually train ourselves to act in terms of the spiritual body. As stated in the Narada-pancaratra, hrsikena hrsikesa-sevanam bhaktir ucyate: [Cc. Madhya 19.170] devotional service means engaging the spiritual body and spiritual senses in the service of the Lord. When we are engaged in such activities, the actions and reactions of the gross and subtle bodies cease.

garbhe balye ’py apauskalyad

ekadasa-vidham tada

lingam na drsyate yunah

kuhvam candramaso yatha

garbhe—in the womb; balye—in boyhood; api—also; apauskalyat—because of immaturity; ekadasa—the ten senses and the mind; vidham—in the form of; tada—at that time; lingam—the subtle body or false ego; na—not; drsyate—is visible; yunah—of a youth; kuhvam—during the dark-moon night; candramasah—the moon; yatha—as.

When one is a youth, all the ten senses and the mind are completely visible. However, in the mother’s womb or in the boyhood state, the sense organs and the mind remain covered, just as the full moon is covered by the darkness of the dark-moon night.

When a living entity is within the womb, his gross body, the ten sense organs and the mind are not fully developed. At such a time the objects of the senses do not disturb him. In a dream a young man may experience the presence of a young woman because at that time the senses are active. Because of undeveloped senses, a child or boy will not see a young woman in his dreams. The senses are active in youth even when one dreams, and although there may be no young woman present, the senses may act and there may be a seminal discharge (nocturnal emission). The activities of the subtle and gross bodies depend on how developed conditions are. The example of the moon is very appropriate. On a dark-moon night, the full shining moon is still present, but it appears not to be present due to conditions. Similarly, the senses of the living entity are there, but they only become active when the gross body and the subtle body are developed. Unless the senses of the gross body are developed, they will not act on the subtle body. Similarly, because of the absence of desires in the subtle body, there may be no development in the gross body.

arthe hy avidyamane ’pi

samsrtir na nivartate

dhyayato visayan asya

svapne ’narthagamo yatha

arthe—sense objects; hi—certainly; avidyamane—not being present; api—although; samsrtih—material existence; na—never; nivartate—ceases; dhyayatah—meditating; visayan—on sense objects; asya—of the living being; svapne—in dream; anartha—of unwanted things; agamah—appearance; yatha—as.

When the living entity dreams, the sense objects are not actually present. However, because one has associated with the sense objects, they become manifest. Similarly, the living entity with undeveloped senses does not cease to exist materially, even though he may not be exactly in contact with the sense objects.

It is sometimes said that because a child is innocent he is completely pure. Actually this is not the fact. The effects of fruitive activities reserved in the subtle body appear in three concurrent stages. One is called bija (the root), another is called kuta-stha (the desire), and another is called phalonmukha (about to fructify). The manifest stage is called prarabdha (already in action). In a conscious or unconscious state, the actions of the subtle or gross bodies may not be manifest, but such states cannot be called the liberated state. A child may be innocent, but this does not mean that he is a liberated soul. Everything is held in reservation, and everything will become manifest in due course of time. Even in the absence of certain manifestations in the subtle body, the objects of sense enjoyment may act. The example has been given of a nocturnal emission, in which the physical senses act even when the physical objects are not manifest. The three modes of material nature may not be manifest in the subtle body, but the contamination of the three modes remains conserved, and in due course of time, it becomes manifest. Even if the reactions of the subtle and gross bodies are not manifest, one does not become free from the material conditions. Therefore it is wrong to say that a child is as good as a liberated soul.

evam panca-vidham lingam

tri-vrt sodasa vistrtam

esa cetanaya yukto

jiva ity abhidhiyate

evam—thus; panca-vidham—the five sense objects; lingam—the subtle body; tri-vrt—influenced by the three modes; sodasa—sixteen; vistrtam—expanded; esah—this; cetanaya—with the living entity; yuktah—combined; jivah—the conditioned soul; iti—thus; abhidhiyate—is understood.

The five sense objects, the five sense organs, the five knowledge-acquiring senses and the mind are the sixteen material expansions. These combine with the living entity and are influenced by the three modes of material nature. Thus the existence of the conditioned soul is understood.

Lord Krsna says in Bhagavad-gita (15.7):

mamaivamso jiva-loke
jiva-bhutah sanatanah
manah-sasthanindriyani
prakrti-sthani karsati

“The living entities in this conditioned world are My eternal, fragmental parts. Due to conditioned life, they are struggling very hard with the six senses, which include the mind.”

Here it is also explained that the living entity comes in contact with the sixteen material elements and is influenced by the three modes of material nature. The living entity and this combination of elements combine to form what is called jiva-bhuta, the conditioned soul that struggles hard within material nature. The total material existence is first agitated by the three modes of material nature, and these become the living conditions of the living entity. Thus the subtle and gross bodies develop, and the ingredients are earth, water, fire, air, sky, and so on. According to Sri Madhvacarya, when consciousness, the living force in the heart, is agitated by the three modes of material nature, then the subtle body of the living entity, consisting of the mind, the sense objects, the five senses that acquire knowledge and the five senses for acting in the material condition, becomes possible.

anena puruso dehan

upadatte vimuncati

harsam sokam bhayam duhkham

sukham canena vindati

anena—by this process; purusah—the living entity; dehan—gross bodies; upadatte—achieves; vimuncati—gives up; harsam—enjoyment; sokam—lamentation; bhayam—fear; duhkham—unhappiness; sukham—happiness; ca—also; anena—by the gross body; vindati—enjoys.

By virtue of the processes of the subtle body, the living entity develops and gives up gross bodies. This is known as the transmigration of the soul. Thus the soul becomes subjected to different types of so-called enjoyment, lamentation, fear, happiness and unhappiness.

According to this explanation, one can clearly understand that originally the living entity was as good as the Supreme Personality of Godhead in his pure, spiritual existence. However, when the mind becomes polluted by desires for sense gratification in the material world, the living entity drops into the material conditions, as explained in this verse. Thus he begins his material existence, which means that he transmigrates from one body to another and becomes more and more entangled in material existence. The process of Krsna consciousness, by which one always thinks of Krsna, is the transcendental process by which one can revert to his original, spiritual existence. Devotional service means always thinking of Krsna.

man-mana bhava mad-bhakto
mad-yaji mam namaskuru
mam evaisyasi satyam te
pratijane priyo ’si me

“Always think of Me and become My devotee. Worship Me and offer your homage unto Me. Thus you will come to Me without fail. I promise you this because you are My very dear friend.” (Bg. 18.65)

One should always engage in the Lord’s devotional service. As recommended in the arcana-marga, one should worship the Deity in the temple and constantly offer obeisances to the spiritual master and the Deity. These processes are recommended to one who actually wants to become free from material entanglement. Modern psychologists can study the actions of the mind—thinking, feeling and willing—but they are unable to go deep into the matter. This is due to their lack of knowledge and to their not being associated with a liberated acarya.

As stated in Bhagavad-gita (4.2):

evam parampara-praptam
imam rajarsayo viduh
sa kaleneha mahata
yogo nastah parantapa

“This supreme science was thus received through the chain of disciplic succession, and the saintly kings understood it in that way. But in course of time the succession was broken, and therefore the science as it is appears to be lost.” Guided by so-called psychologists and philosophers, people in the modern age do not know of the activities of the subtle body and thus cannot understand what is meant by the transmigration of the soul. In these matters we have to take the authorized statements of Bhagavad-gita (2.13):

dehino ’smin yatha dehe
kaumaram yauvanam jara
tatha dehantara-praptir
dhiras tatra na muhyati

“As the embodied soul continually passes, in this body, from boyhood to youth to old age, the soul similarly passes into another body at death. The self-realized soul is not bewildered by such a change.” Unless all human society understands this important verse in Bhagavad-gita, civilization will advance in ignorance, not in knowledge.

yatha trna-jalukeyam

napayaty apayati ca

na tyajen mriyamano ’pi

prag-dehabhimatim janah

yavad anyam na vindeta

vyavadhanena karmanam

mana eva manusyendra

bhutanam bhava-bhavanam

yatha—as; trna-jaluka—caterpillar; iyam—this; na apayati —does not go; apayati—goes; ca—also; na—not; tyajet—gives up; mriyamanah—at the point of death; api—even; prak—former; deha—with the body; abhimatim—identification; janah—a person; yavat—so long as; anyam—another; na—not; vindeta—obtains; vyavadhanena—by the termination; karmanam—of fruitive activities; manah—the mind; eva—certainly; manusya-indra—O ruler of men; bhutanam—of all living entities; bhava—of material existence; bhavanam—the cause.

The caterpillar transports itself from one leaf to another by capturing one leaf before giving up the other. Similarly, according to his previous work, the living entity must capture another body before giving up the one he has. This is because the mind is the reservoir of all kinds of desires.

A living entity too much absorbed in material activity becomes very much attracted to the material body. Even at the point of death, he thinks of his present body and the relatives connected to it. Thus he remains fully absorbed in the bodily conception of life, so much so that even at the point of death he abhors leaving his present body. Sometimes it is found that a person on the verge of death remains in a coma for many days before giving up the body. This is common among so-called leaders and politicians who think that without their presence the entire country and all society will be in chaos. This is called maya. Political leaders do not like to leave their political posts, and they either have to be shot by an enemy or obliged to leave by the arrival of death. By superior arrangement a living entity is offered another body, but because of his attraction to the present body, he does not like to transfer himself to another body. Thus he is forced to accept another body by the laws of nature.

prakrteh kriyamanani
gunaih karmani sarvasah
ahankara-vimudhatma
kartaham iti manyate

“The bewildered spirit soul, under the influence of the three modes of material nature, thinks himself the doer of activities that are in actuality carried out by nature.” (Bg. 3.27)

Material nature is very strong, and the material modes force one to accept another body. This force is visible when the living entity transmigrates from a superior body to an inferior one. One who acts like a dog or hog in the present body will certainly be forced to accept the body of a dog or hog in the next life. A person may be enjoying the body of a prime minister or a president, but when he understands that he will be forced to accept the body of a dog or hog, he chooses not to leave the present body. Therefore he lies in a coma many days before death. This has been experienced by many politicians at the time of death. The conclusion is that the next body is already determined by superior control. The living entity immediately gives up the present body and enters another. Sometimes in the present body the living entity feels that many of his desires and imaginations are not fulfilled. Those who are overly attracted to their life situation are forced to remain in a ghostly body and are not allowed to accept another gross body. Even in the body of a ghost, they create disturbances for neighbors and relatives. The mind is the prime cause of such a situation. According to one’s mind, different types of bodies are generated, and one is forced to accept them. As confirmed in Bhagavad-gita (8.6):

yam yam vapi smaran bhavam
tyajaty ante kalevaram
tam tam evaiti kaunteya
sada tad-bhava-bhavitah

“Whatever state of being one remembers when he quits his body, that state he will attain without fail.” Within one’s body and mind, one can think as either a dog or a god, and the next life is offered to him accordingly. This is explained in Bhagavad-gita (13.22):

purusah prakrti-stho hi
bhunkte prakrtijan gunan
karanam guna-sango ’sya
sad-asad-yoni-janmasu

“The living entity in material nature thus follows the ways of life, enjoying the three modes of nature. This is due to his association with that material nature. Thus he meets with good and evil among various species.” The living entity may transmigrate to either a superior or inferior body according to his association with the modes of material nature. If he associates with the mode of ignorance, he gets the body of an animal or an inferior man, but if he associates with the mode of goodness or passion, he gets a body accordingly. This is also confirmed in Bhagavad-gita (14.18):

urdhvam gacchanti sattva-stha
madhye tisthanti rajasah
jaghanya-guna-vrtti-stha
adho gacchanti tamasah

“Those situated in the mode of goodness gradually go upward to the higher planets; those in the mode of passion live on the earthly planets; and those in the mode of ignorance go down to the hellish worlds.”

The root cause of one’s association is the mind. This great Krsna consciousness movement is the greatest boon to human society because it is teaching everyone to think always of Krsna by executing devotional service. In this way, at the end of life, one may be transferred to the association of Krsna. This is technically called nitya-lila-pravista, entering into the planet Goloka Vrndavana. Bhagavad-gita (18.55) explains:

bhaktya mam abhijanati
yavan yas casmi tattvatah
tato mam tattvato jnatva
visate tad-anantaram

“One can understand the Supreme Personality as He is only by devotional service. And when one is in full consciousness of the Supreme Lord by such devotion, he can enter into the kingdom of God.” After the mind is completely absorbed in Krsna consciousness, one can enter the planet known as Goloka Vrndavana. To enter the association of the Supreme Personality of Godhead, one has to understand Krsna. The process of understanding Krsna is devotional service.

After understanding Krsna as He is, one can become eligible to enter Krsnaloka and associate with Him. The mind is the cause of such an exalted position. The mind can also get one a body like those of dogs and hogs. To absorb the mind always in Krsna consciousness is therefore the greatest perfection of human life.

yadaksais caritan dhyayan

karmany acinute ’sakrt

sati karmany avidyayam

bandhah karmany anatmanah

yada—when; aksaih—by the senses; caritan—pleasures enjoyed; dhyayan—thinking of; karmani—activities; acinute—performs; asakrt—always; sati karmani—when material affairs continue; avidyayam—under illusion; bandhah—bondage; karmani—in activity; anatmanah—of the material body.

As long as we desire to enjoy sense gratification, we create material activities. When the living entity acts in the material field, he enjoys the senses, and while enjoying the senses, he creates another series of material activities. In this way the living entity becomes entrapped as a conditioned soul.

While in the subtle body, we create many plans to enjoy sense gratification. These plans are recorded in the spool of one’s mind as bija, the root of fruitive activities. In conditional life the living entity creates a series of bodies one after another, and this is called karma-bandhana. As explained in Bhagavad-gita (3.9), yajnarthat karmano ’nyatra loko ’yam-karma-bandhanah: if we act only for the satisfaction of Visnu, there is no bondage due to material activity, but if we act otherwise, we become entrapped by one material activity after another. Under these circumstances, it is to be supposed that by thinking, feeling and willing, we are creating a series of future material bodies. In the words of Bhaktivinoda Thakura, anadi karama-phale, padi’ bhavarnava jale. The living entity falls into the ocean of karma-bandhana as a result of past material activities. Instead of plunging oneself into the ocean of material activity, one should accept material activity only to maintain body and soul together. The rest of one’s time should be devoted to engaging in the transcendental loving service of the Lord. In this way one can attain relief from the reactions of material activity.

atas tad apavadartham

bhaja sarvatmana harim

pasyams tad-atmakam visvam

sthity-utpatty-apyaya yatah

atah—therefore; tat—that; apavada-artham—to counteract; bhaja—engage in devotional service; sarva-atmana—with all your senses; harim—unto the Supreme Personality of Godhead; pasyan—seeing; tat—of the Lord; atmakam—under the control; visvam—the cosmic manifestation; sthiti—maintenance; utpatti—creation; apyayah—and annihilation; yatah—from whom.

You should always know that this cosmic manifestation is created, maintained and annihilated by the will of the Supreme Personality of Godhead. Consequently, everything within this cosmic manifestation is under the control of the Lord. To be enlightened by this perfect knowledge, one should always engage himself in the devotional service of the Lord.

Self-realization, understanding oneself as Brahman, or spirit soul, is very difficult in the material condition. However, if we accept the devotional service of the Lord, the Lord will gradually reveal Himself. In this way the progressive devotee will gradually realize his spiritual position. We cannot see anything in the darkness of night, not even our own selves, but when there is sunshine we can see not only the sun but everything within the world as well. Lord Krsna explains in the Seventh Chapter of the Bhagavad-gita (7.1):

mayy asakta-manah partha
yogam yunjan mad-asrayah
asamsayam samagram mam
yatha jnasyasi tac chrnu

“Now hear, O son of Prtha [Arjuna], how by practicing yoga in full consciousness of Me, with mind attached to Me, you can know Me in full, free from doubt.”

When we engage ourselves in the devotional service of the Lord to become Krsna conscious, we understand not only Krsna but everything related to Krsna. In other words, through Krsna consciousness we can understand not only Krsna and the cosmic manifestation but also our constitutional position. In Krsna consciousness we can understand that the entire material creation is created by the Supreme Personality of Godhead, maintained by Him, annihilated by Him and absorbed in Him. We are also part and parcel of the Lord. Everything is under the control of the Lord, and therefore our only duty is to surrender unto the Supreme and engage in His transcendental loving service.

bhagavata-mukhyo bhagavan

narado hamsayor gatim

pradarsya hy amum amantrya

siddha-lokam tato ’gamat

maitreyah uvaca—Maitreya said; bhagavata—of the devotees; mukhyah—the chief; bhagavan—the most powerful; naradah—Narada Muni; hamsayoh—of the living entity and the Lord; gatim—constitutional position; pradarsya—having shown; hi—certainly; amum—him (the King); amantrya—after inviting; siddha-lokam—to Siddhaloka; tatah—thereafter; agamat—departed.

The great sage Maitreya continued: The supreme devotee, the great saint Narada, thus explained to King Pracinabarhi the constitutional position of the Supreme Personality of Godhead and the living entity. After giving an invitation to the King, Narada Muni left to return to Siddhaloka.

Siddhaloka and Brahmaloka are both within the same planetary system. Brahmaloka is understood to be the highest planet within this universe. Siddhaloka is considered to be one of the satellites of Brahmaloka. The inhabitants of Siddhaloka have all the powers of yogic mysticism. From this verse it appears that the great sage Narada is an inhabitant of Siddhaloka, although he travels to all the planetary systems. All the residents of Siddhaloka are spacemen, and they can travel in space without mechanical help. The residents of Siddhaloka can go from one planet to another individually by virtue of their yogic perfection. After giving instructions to the great King Pracinabarhi, Narada Muni departed and also invited him to Siddhaloka.

pracinabarhi rajarsih

praja-sargabhiraksane

adisya putran agamat

tapase kapilasramam

pracinabarhih—King Pracinabarhi; raja-rsih—the saintly King; praja-sarga—the mass of citizens; abhiraksane—to protect; adisya—after ordering; putran—his sons; agamat—departed; tapase—for undergoing austerities; kapila-asramam—to the holy place known as Kapilasrama.

In the presence of his ministers, the saintly King Pracinabarhi left orders for his sons to protect the citizens. He then left home and went off to undergo austerities in a holy place known as Kapilasrama.

The word praja-sarga is very important in this verse. When the saintly King Pracinabarhi was induced by the great sage Narada to leave home and take to the devotional service of the Lord, his sons had not yet returned from their austerities in the water. However, he did not wait for their return but simply left messages to the effect that his sons were to protect the mass of citizens. According to Viraraghava Acarya, such protection means organizing the citizens into the specific divisions of the four varnas and four asramas. It was the responsibility of the royal order to see that the citizens were following the regulative principles of the four varnas (namely brahmana, ksatriya, vaisya and sudra) and the asramas (namely brahmacarya, grhastha, vanaprastha and sannyasa). It is very difficult to rule citizens in a kingdom without organizing this varnasrama-dharma. To rule the mass of citizens in a state and keep them in a complete progressive order is not possible simply by passing laws every year in a legislative assembly. The varnasrama-dharma is essential in a good government. One class of men (the brahmanas) must be intelligent and brahminically qualified, another class must be trained in administrative work (ksatriya), another in mercantile business (vaisya) and another simply in labor (sudra). These four classes of men are already there according to nature, but it is the government’s duty to see that all four of these classes follow the principles of their varnas methodically. This is called abhiraksana, or protection.

It is significant that when Maharaja Pracinabarhi was convinced of the goal of life through the instructions of Narada, he did not wait even a moment to see his sons return, but left immediately. There were many things to be done upon the return of his sons, but he simply left them a message. He knew what his prime duty was. He simply left instructions for his sons and went off for the purpose of spiritual advancement. This is the system of Vedic civilization.

Sridhara Svami informs us that Kapilasrama is located at the confluence of the Ganges and the Bay of Bengal, a place known now as Ganga-sagara. This place is still famous as a place of pilgrimage, and many millions of people gather there every year on the day of Makara-sankranti and take bath. It is called Kapilasrama because of Lord Kapila’s living there to perform His austerities and penances. Lord Kapila propounded the Sankhya system of philosophy.

tatraikagra-mana dhiro

govinda-caranambujam

vimukta-sango ’nubhajan

bhaktya tat-samyatam agat

tatra—there; eka-agra-manah—with full attention; dhirah—sober; govinda—of Krsna; carana-ambujam—unto the lotus feet; vimukta—freed from; sangah—material association; anubhajan—continuously engaging in devotional service; bhaktya—by pure devotion; tat—with the Lord; samyatam—qualitative equality; agat—achieved.

Having undergone austerities and penances at Kapilasrama, King Pracinabarhi attained full liberation from all material designations. He constantly engaged in the transcendental loving service of the Lord and attained a spiritual position qualitatively equal to that of the Supreme Personality of Godhead.

There is special significance in the words tat-samyatam agat. The King attained the position of possessing the same status or the same form as that of the Lord. This definitely proves that the Supreme Personality of Godhead is always a person. In His impersonal feature, He is the rays of His transcendental body. When a living entity attains spiritual perfection, he also attains the same type of body, known as sac-cid-ananda-vigraha [Bs. 5.1]. This spiritual body never mixes with the material elements. Although in conditional life the living entity is surrounded by material elements (earth, water, fire, air, sky, mind, intelligence and ego), he remains always aloof from them. In other words, the living entity can be liberated from the material condition at any moment, provided that he wishes to do so. The material environment is called maya. According to Krsna:

daivi hy esa guna-mayi
mama maya duratyaya
mam eva ye prapadyante
mayam etam taranti te

“This divine energy of Mine, consisting of the three modes of material nature, is difficult to overcome. But those who have surrendered unto Me can easily cross beyond it.” (Bg. 7.14)

As soon as the living entity engages in the transcendental loving service of the Lord, he immediately attains freedom from all material conditions (sa gunan samatityaitan brahma-bhuyaya kalpate [Bg. 14.26]). In the material state the living entity is on the jiva-bhuta platform, but when he renders devotional service to the Lord, he is elevated to the brahma-bhuta platform. On the brahma-bhuta platform the living entity is liberated from material bondage, and he engages in the service of the Lord. In this verse the word dhira is sometimes read as vira. Actually there is not very much difference. The word dhira means “sober,” and vira means “hero.” One who is struggling against maya is a hero, and one who is sober enough to understand his position is a dhira. Without becoming sober or heroic, one cannot attain spiritual salvation.

etad adhyatma-paroksyam

gitam devarsinanagha

yah sravayed yah srnuyat

sa lingena vimucyate

etat—this; adhyatma—spiritual; paroksyam—authorized description; gitam—narrated; deva-rsina—by the great sage Narada; anagha—O spotless Vidura; yah—anyone who; sravayet—may describe; yah—anyone who; srnuyat—may hear; sah—he; lingena—from the bodily concept of life; vimucyate—becomes delivered.

My dear Vidura, one who hears this narration concerning the understanding of the living entity’s spiritual existence, as described by the great sage Narada, or who relates it to others, will be liberated from the bodily conception of life.

This material creation is the spirit soul’s dream. Actually all existence in the material world is a dream of Maha-Visnu, as the Brahma-samhita describes:

yah karanarnava-jale bhajati sma yoga-
nidram ananta-jagad-anda-saroma-kupah

This material world is created by the dreaming of Maha-Visnu. The real, factual platform is the spiritual world, but when the spirit soul wants to imitate the Supreme Personality of Godhead, he is put into this dreamland of material creation. After being in contact with the material modes of nature, the living entity develops the subtle and gross bodies. When the living entity is fortunate enough to associate with Sri Narada Mahamuni or his servants, he is liberated from this dreamland of material creation and the bodily conception of life.

etan mukunda-yasasa bhuvanam punanam

devarsi-varya-mukha-nihsrtam atma-saucam

yah kirtyamanam adhigacchati paramesthyam

nasmin bhave bhramati mukta-samasta-bandhah

etat—this narration; mukunda-yasasa—with the fame of Lord Krsna; bhuvanam—this material world; punanam—sanctifying; deva-rsi—of the great sages; varya—of the chief; mukha—from the mouth; nihsrtam—uttered; atma-saucam—purifying the heart; yah—anyone who; kirtyamanam—being chanted; adhigacchati—goes back; paramesthyam—to the spiritual world; na—never; asmin—in this; bhave—material world; bhramati—wanders; mukta—being liberated; samasta—from all; bandhah—bondage.

This narration spoken by the great sage Narada is full of the transcendental fame of the Supreme Personality of Godhead. Consequently this narration, when described, certainly sanctifies this material world. It purifies the heart of the living entity and helps him attain his spiritual identity. One who relates this transcendental narration will be liberated from all material bondage and will no longer have to wander within this material world.

As indicated in verse 79, Narada Muni advised King Pracinabarhi to take to devotional service rather than waste time performing ritualistic ceremonies and fruitive activities. The vivid descriptions of the subtle and gross bodies in this chapter are most scientific, and because they are given by the great sage Narada, they are authoritative. Because these narrations are full of the glory of the Supreme Personality of Godhead, they constitute the most effective process for the purification of the mind. As Sri Caitanya Mahaprabhu confirmed: ceto-darpana-marjanam [Cc. Antya 20.12]. The more we talk of Krsna, think of Krsna and preach for Krsna, the more we become purified. This means we no longer have to accept a hallucinatory gross and subtle body, but instead attain our spiritual identity. One who tries to understand this instructive spiritual knowledge is delivered from this ocean of nescience. The word paramesthyam is very significant in this connection. Paramesthyam is also called Brahmaloka; it is the planet on which Lord Brahma lives. The inhabitants of Brahmaloka always discuss such narrations so that after the annihilation of the material world, they can be directly transferred to the spiritual world. One who is transferred to the spiritual world does not have to go up and down within this material world. Sometimes spiritual activities are also called paramesthyam.

adhyatma-paroksyam idam

mayadhigatam adbhutam

evam striyasramah pumsas

chinno ’mutra ca samsayah

adhyatma—spiritual; paroksyam—described by authority; idam—this; maya—by me; adhigatam—heard; adbhutam—wonderful; evam—thus; striya—with a wife; asramah—shelter; pumsah—of the living entity; chinnah—finished; amutra—about life after death; ca—also; samsayah—doubt.

The allegory of King Puranjana, described herein according to authority, was heard by me from my spiritual master, and it is full of spiritual knowledge. If one can understand the purpose of this allegory, he will certainly be relieved from the bodily conception and will clearly understand life after death. Although one may not understand what transmigration of the soul actually is, one can fully understand it by studying this narration.

The word striya, meaning “along with the wife,” is significant. The male and female living together constitute the sum and substance of material existence. The attraction between male and female in this material world is very strong. In all species of life the attraction between male and female is the basic principle of existence. The same principle of intermingling is also in human society, but is in a regulative form. Material existence means living together as male and female and being attracted by one another. However, when one fully understands spiritual life, his attraction for the opposite sex is completely vanquished. By such attraction, one becomes overly attached to this material world. It is a hard knot within the heart.

pumsah striya mithuni-bhavam etam
tayor mitho hrdaya-granthim ahuh
ato grha-ksetra-sutapta-vittair
janasya moho ’yam aham mameti

(Bhag. 5.5.8)

Everyone comes to this material world attracted to sense gratification, and the hard knot of sense gratification is the attraction between male and female. By this attraction, one becomes overly attached to the material world in terms of grha-ksetra-suta-apta-vitta—that is, home, land, children, friends, money and so forth. Thus one becomes entangled in the bodily conception of “I” and “mine.” However, if one understands the story of King Puranjana and understands how, by sexual attraction, Puranjana became a female in his next life, one will also understand the process of transmigration.

SPECIAL NOTE: According to Vijayadhvaja Tirtha, who belongs to the Madhvacarya-sampradaya, the first two of the following verses appear after verse 45 of this chapter, and the remaining two verses appear after verse 79.

sarvesam eva jantunam

satatam deha-posane

asti prajna samayatta

ko visesas tada nrnam

labdhvehante manusyatvam

hitva dehady-asad-graham

atma-srtya vihayedam

jivatma sa visisyate

sarvesam—all; eva—certainly; jantunam—of animals; satatam—always; deha-posane—to maintain the body; asti—there is; prajna—intelligence; samayatta—resting on; kah—what; visesah—difference; tada—then; nrnam—of the human beings; labdhva—having attained; iha—here; ante—at the end of many births; manusyatvam—a human life; hitva—after giving up; deha-adi—in the gross and subtle body; asat-graham—an incorrect conception of life; atma—of spiritual knowledge; srtya—by the path; vihaya—having abandoned; idam—this body; jiva-atma—the individual spirit soul; sah—that; visisyate—becomes prominent.

A desire to maintain body, wife and children is also observed in animal society. The animals have full intelligence to manage such affairs. If a human being is simply advanced in this respect, what is the difference between him and an animal? One should be very careful to understand that this human life is attained after many, many births in the evolutionary process. A learned man who gives up the bodily conception of life, both gross and subtle, will, by the enlightenment of spiritual knowledge, become a prominent individual spirit soul, as the Supreme Lord is also.

It is said that man is a rational animal, but from this verse we can also understand that rationality exists even in animal life. Unless there is rationality, how can an animal maintain its body by working so hard? That the animals are not rational is untrue; their rationality, however, is not very advanced. In any case, we cannot deny them rationality. The point is that one should use one’s reason to understand the Supreme Personality of Godhead, for that is the perfection of human life.

bhaktih krsne daya jivesv

akuntha-jnanam atmani

yadi syad atmano bhuyad

apavargas tu samsrteh

bhaktih—devotional service; krsne—unto Krsna; daya—mercy; jivesu—unto other living entities; akuntha-jnanam—perfect knowledge; atmani—of the self; yadi—if; syat—it becomes; atmanah—of one’s self; bhuyat—there must be; apavargah—liberation; tu—then; samsrteh—from the bondage of material life.

If a living entity is developed in Krsna consciousness and is merciful to others, and if his spiritual knowledge of self-realization is perfect, he will immediately attain liberation from the bondage of material existence.

In this verse the words daya jivesu, meaning “mercy to other living entities,” indicate that a living entity must be merciful to other living entities if he wishes to make progress in self-realization. This means he must preach this knowledge after perfecting himself and understanding his own position as an eternal servant of Krsna. Preaching this is showing real mercy to living entities. Other types of humanitarian work may be temporarily beneficial for the body, but because a living entity is spirit soul, ultimately one can show him real mercy only by revealing knowledge of his spiritual existence. As Caitanya Mahaprabhu says, jivera ‘svarupa’ haya—krsnera ‘nitya-dasa’: [Cc. Madhya 20.108] “Every living entity is constitutionally a servant of Krsna.” One should know this fact perfectly and should preach it to the mass of people. If one realizes that he is an eternal servant of Krsna but does not preach it, his realization is imperfect. Srila Bhaktisiddhanta Sarasvati Thakura therefore sings, dusta mana, tumi kisera vaisnava? pratisthara tare, nirjanera ghare, tava hari-nama kevala kaitava: “My dear mind, what kind of Vaisnava are you? Simply for false prestige and a material reputation you are chanting the Hare Krsna mantra in a solitary place.” In this way people who do not preach are criticized. There are many Vaisnavas in Vrndavana who do not like preaching; they chiefly try to imitate Haridasa Thakura. The actual result of their so-called chanting in a secluded place, however, is that they sleep and think of women and money. Similarly, one who simply engages in temple worship but does not see to the interests of the mass of people or cannot recognize devotees is called a kanistha-adhikari:

arcayam eva haraye
pujam yah sraddhayehate
na tad-bhaktesu canyesu
sa bhaktah prakrtah smrtah

(Bhag. 11.2.47)

adrstam drstavan nanksed

bhutam svapnavad anyatha

bhutam bhavad bhavisyac ca

suptam sarva-raho-rahah

adrstam—future happiness; drsta-vat—like direct experience; nankset—becomes vanquished; bhutam—the material existence; svapnavat—like a dream; anyatha—otherwise; bhutam—which happened in the past; bhavat—present; bhavisyat—future; ca—also; suptam—a dream; sarva—of all; rahah-rahah—the secret conclusion.

Everything happening within time, which consists of past, present and future, is merely a dream. That is the secret understanding in all Vedic literature.

Factually all of material existence is only a dream. Thus there is no question of past, present or future. Persons who are addicted to karma-kanda-vicara, which means “working for future happiness through fruitive activities,” are also dreaming. Similarly, past happiness and present happiness are merely dreams. The actual reality is Krsna and service to Krsna, which can save us from the clutches of maya, for the Lord says in Bhagavad-gita (7.14), mam eva ye prapadyante mayam etam taranti te: “Those who surrender unto Me can easily cross beyond My illusory energy.”

Thus end the Bhaktivedanta purports of the Fourth Canto, Twenty-ninth Chapter, of the Srimad-Bhagavatam, entitled “Talks Between Narada and King Pracinabarhi.”

Next chapter (SB 4.30)