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diksitah—being determined; brahma-satrena—by understanding of the Supreme Spirit; sarva—all; bhuta—living entities; atma-medhasa—considering like one’s self; praticyam—in the western; disi—direction; velayam—on the seashore; siddhah—perfect; abhut—became; yatra—where; jajalih—the great sage Jajali.

The Pracetas went to the seashore in the west where the great liberated sage Jajali was residing. After perfecting the spiritual knowledge by which one becomes equal toward all living entities, the Pracetas became perfect in Krsna consciousness.

The word brahma-satra means “cultivation of spiritual knowledge.” Actually, both the Vedas and severe austerity are known as brahma. Vedas tattvam tapo brahma. Brahma also means “the Absolute Truth.” One has to cultivate knowledge of the Absolute Truth by pursuing studies in the Vedas and undergoing severe austerities and penances. The Pracetas properly executed this function and consequently became equal to all other living entities. As Bhagavad-gita (18.54) confirms:

brahma-bhutah prasannatma
na socati na kanksati
samah sarvesu bhutesu
mad-bhaktim labhate param

“One who is thus transcendentally situated at once realizes the Supreme Brahman and becomes fully joyful. He never laments nor desires to have anything; he is equally disposed to every living entity. In that state he attains pure devotional service unto Me.”

When one actually becomes spiritually advanced, he does not see the difference between one living entity and another. This platform is attained by determination. When perfect knowledge is expanded, one ceases to see the outward covering of the living entity. He sees, rather, the spirit soul within the body. Thus he does not make distinctions between a human being and an animal, a learned brahmana and a candala.

vidya-vinaya-sampanne
brahmane gavi hastini
suni caiva svapake ca
panditah sama-darsinah

“The humble sage, by virtue of true knowledge, sees with equal vision a learned and gentle brahmana, a cow, an elephant, a dog and a dog-eater [outcaste].” (Bg. 5.18)

A learned person sees everyone equally on a spiritual basis, and a learned person, a devotee, wants to see everyone developed in Krsna consciousness. The place where the Pracetas were residing was perfect for executing spiritual activities, for it is indicated that the great sage Jajali attained mukti (liberation) there. One desiring perfection or liberation should associate with a person who is already liberated. This is called sadhu-sanga, associating with a perfect devotee.

SB4.31.3

TEXT 3

tan nirjita-prana-mano-vaco-drso

jitasanan santa-samana-vigrahan

pare ’male brahmani yojitatmanah

surasuredyo dadrse sma naradah

tan—all of them; nirjita—completely controlled; prana—the life air (by the pranayama process); manah—mind; vacah—words; drsah—and vision; jita-asanan—who conquered the yogic asana, or sitting posture; santa—pacified; samana—straight; vigrahan—whose bodies; pare—transcendental; amale—free from all material contamination; brahmani—in the Supreme; yojita—engaged; atmanah—whose minds; sura-asura-idyah—worshiped by the demons and by the demigods; dadrse—saw; sma—in the past; naradah—the great sage Narada.

After practicing the yogasana for mystic yoga, the Pracetas managed to control their life air, mind, words and external vision. Thus by the pranayama process they were completely relieved of material attachment. By remaining perpendicular, they could concentrate their minds on the uppermost Brahman. While they were practicing this pranayama, the great sage Narada, who is worshiped both by demons and by demigods, came to see them.

In this verse the words pare amale are significant. The realization of Brahman is explained in Srimad-Bhagavatam. The Absolute Truth is realized in three phases—impersonal effulgence (Brahman), localized Paramatma and the Supreme Personality of Godhead, Bhagavan. In his prayers, Lord Siva concentrated upon the personal features of Parabrahman, described in personal terms as snigdha-pravrd-ghana-syamam (Bhag. 4.24.45). Following the instructions of Lord Siva, the Pracetas also concentrated their minds on the Syamasundara form of the Supreme Brahman. Although impersonal Brahman, Paramatma Brahman and Brahman as the Supreme Person are all on the same transcendental platform, the personal feature of the Supreme Brahman is the ultimate goal and last word in transcendence.

The great sage Narada travels everywhere. He goes to the demons and the demigods and is equally respected. He is consequently described herein as surasuredya, worshiped both by demons and by demigods. For Narada Muni, the door of every house is open. Although there is perpetual animosity between the demons and demigods, Narada Muni is welcomed everywhere. Narada is considered one of the demigods, of course, and the word devarsi means “the saintly person among the demigods.” But not even the demons envy Narada Muni; therefore he is equally worshiped both by demons and by demigods. A perfect Vaisnava’s position should be just like Narada Muni’s, completely independent and unbiased.

SB4.31.4

TEXT 4

tam agatam ta utthaya

pranipatyabhinandya ca

pujayitva yathadesam

sukhasinam athabruvan

tam—to him; agatam—appeared; te—all the Pracetas; utthaya—after getting up; pranipatya—offering obeisances; abhinandya—offering welcome; ca—also; pujayitva—worshiping; yatha adesam—according to regulative principles; sukha-asinam—comfortably situated; atha—thus; abruvan—they said.

As soon as the Pracetas saw that the great sage Narada had appeared, they immediately got up even from their asanas. As required, they immediately offered obeisances and worshiped him, and when they saw that Narada Muni was properly seated, they began to ask him questions.

It is significant that all the Pracetas were engaged in practicing yoga to concentrate their minds on the Supreme Personality of Godhead.

SB4.31.5

TEXT 5

pracetasa ucuh

svagatam te surarse ’dya

distya no darsanam gatah

tava cankramanam brahmann

abhayaya yatha raveh

pracetasah ucuh—the Pracetas said; su-agatam—welcome; te—unto you; sura-rse—O sage among the demigods; adya—today; distya—by good fortune; nah—of us; darsanam—audience; gatah—you have come; tava—your; cankramanam—movements; brahman—O great brahmana; abhayaya—for fearlessness; yatha—as; raveh—of the sun.

All the Pracetas began to address the great sage Narada: O great sage, O brahmana, we hope you met with no disturbances while coming here. It is due to our great fortune that we are now able to see you. By the traveling of the sun, people are relieved from the fear of the darkness of night—a fear brought about by thieves and rogues. Similarly, your traveling is like the sun’s, for you drive away all kinds of fear.

Because of the night’s darkness, everyone is afraid of rogues and thieves, especially in great cities. People are often afraid to go out on the streets, and we understand that even in a great city like New York people do not like to go out at night. More or less, when it is night everyone is afraid, either in the city or in the village. However, as soon as the sun rises, everyone is relieved. Similarly, this material world is dark by nature. Everyone is afraid of danger at every moment, but when one sees a devotee like Narada, all fear is relieved. Just as the sun disperses darkness, the appearance of a great sage like Narada disperses ignorance. When one meets Narada or his representative, a spiritual master, one is freed from all anxiety brought about by ignorance.

SB4.31.6

TEXT 6

yad adistam bhagavata

sivenadhoksajena ca

tad grhesu prasaktanam

prayasah ksapitam prabho

yat—what; adistam—was instructed; bhagavata—by the exalted personality; sivena—Lord Siva; adhoksajena—by Lord Visnu; ca—also; tat—that; grhesu—to family affairs; prasaktanam—by us who were too much attached; prayasah—almost; ksapitam—forgotten; prabho—O master.

O master, may we inform you that because of our being overly attached to family affairs, we almost forgot the instructions we received from Lord Siva and Lord Visnu.

tan nah pradyotayadhyatma-

Remaining in family life is a kind of concession for sense enjoyment. One should know that sense enjoyment is not required, but one has to accept sense enjoyment inasmuch as one has to live. As confirmed in Srimad-Bhagavatam (1.2.10): kamasya nendriya-pritih. One has to become a gosvami and control his senses. One should not simply use his senses for sense gratification; rather, the senses should be employed just as much as required for maintaining body and soul together. Srila Rupa Gosvami recommends: anasaktasya visayan yatharham upayunjatah. One should not be attached to sense objects, but should accept sense enjoyment as much as required, no more. If one wishes to enjoy the senses more than required, he becomes attached to family life, which means bondage. All the Pracetas admitted their fault in remaining in household life.

SB4.31.7

TEXT 7

jnanam tattvartha-darsanam

yenanjasa tarisyamo

dustaram bhava-sagaram

tat—therefore; nah—for us; pradyotaya—kindly awaken; adhyatma—transcendental; jnanam—knowledge; tattva—Absolute Truth; artha—for the purpose of; darsanam—philosophy; yena—by which; anjasa—easily; tarisyamah—we can cross over; dustaram—formidable; bhava-sagaram—the ocean of nescience.

Dear master, kindly enlighten us in transcendental knowledge, which may act as a torchlight by which we may cross the dark nescience of material existence.

The Pracetas requested Narada to enlighten them in transcendental knowledge. Generally when a common man meets a saintly person, he wishes to get some material benediction. However, the Pracetas were not interested in material benefit, for they had enjoyed all this sufficiently. Nor did they want the fulfillment of their material desires. They were simply interested in crossing the ocean of nescience. Everyone should be interested in getting out of these material clutches. Everyone should approach a saintly person in order to be enlightened in this connection. One should not bother a saintly person to get blessings for material enjoyment. Generally, householders receive saintly persons to get their blessings, but their real aim is to become happy in the material world. Asking such material benedictions is not recommended in the sastras.

bhagavan narado munih

bhagavaty uttama-sloka

avistatmabravin nrpan

maitreyah uvaca—Maitreya said; iti—thus; pracetasam—by the Pracetas; prstah—being asked; bhagavan—the great devotee of the Supreme Personality of Godhead; naradah—Narada; munih—very thoughtful; bhagavati—in the Supreme Personality of Godhead; uttama-sloke—possessing excellent renown; avista—absorbed; atma—whose mind; abravit—replied; nrpan—to the Kings.

The great sage Maitreya continued: My dear Vidura, being thus petitioned by the Pracetas, the supreme devotee Narada, who is always absorbed in thoughts of the Supreme Personality of Godhead, began to reply.

In this verse bhagavan naradah indicates that Narada is always absorbed in thoughts of the Supreme Personality of Godhead. Bhagavaty uttama-sloka avistatma. Narada has no other business than thinking of Krsna, talking of Krsna and preaching about Krsna; therefore he is sometimes called bhagavan. Bhagavan means “one who possesses all opulences.” When a person possesses Bhagavan within his heart, he is also sometimes called bhagavan. Srila Visvanatha Cakravarti Thakura said, saksad-dharitvena samasta-sastraih: in every sastra the spiritual master is accepted directly as the Supreme Personality of Godhead. This does not mean that the spiritual master or a saintly person like Narada has actually become the Supreme Personality of Godhead, but he is accepted in this way because he possesses the Supreme Personality of Godhead within his heart constantly. As described here (avistatma), when one is simply absorbed in the thought of Krsna, one is also called bhagavan. Bhagavan possesses all opulence. If one possesses Bhagavan within his heart always, does he not automatically possess all opulence also? In that sense a great devotee like Narada can be called bhagavan. However, we cannot tolerate when a rascal or imposter is called bhagavan. One must possess either all opulences or the Supreme Personality of Godhead, Bhagavan, who possesses all opulences.

SB4.31.9

TEXT 9

narada uvaca

taj janma tani karmani

tad ayus tan mano vacah

nrnam yena hi visvatma

sevyate harir isvarah

naradah uvaca—Narada said; tat janma—that birth; tani—those; karmani—fruitive activities; tat—that; ayuh—span of life; tat—that; manah—mind; vacah—words; nrnam—of human beings; yena—by which; hi—certainly; visva-atma—the Supersoul; sevyate—is served; harih—the Supreme Personality of Godhead; isvarah—the supreme controller.

The great sage Narada said: When a living entity is born to engage in the devotional service of the Supreme Personality of Godhead, who is the supreme controller, his birth, all his fruitive activities, his life-span, his mind and his words are all factually perfect.

In this verse the word nrnam is very important. There are many other births besides human birth, but Narada Muni is herein especially speaking of human birth. Among human beings there are different types of men. Of these, those who are advanced in spiritual consciousness, or Krsna consciousness, are called Aryans. Among Aryans, one who engages in the devotional service of the Lord is most successful in life. The word nrnam indicates that lower animals are not expected to engage in the devotional service of the Lord. But in perfect human society everyone should engage in the devotional service of the Lord. It does not matter whether one is born poor or rich, black or white. There may be so many material distinctions for one who takes birth in human society, but everyone should engage in the Lord’s devotional service. At the present moment civilized nations have given up God consciousness for economic development. They are actually no longer interested in advancing in God consciousness. Formerly their forefathers were engaged in executing religious principles. Whether one is Hindu, Muslim, Buddhist, Jewish or whatever, everyone has some religious institution. Real religion, however, means becoming God conscious. It is particularly mentioned herein that birth is successful if an interest in Krsna consciousness is taken. Activity is successful if it results in serving the Lord. Philosophical speculation or mental speculation is successful when engaged in understanding the Supreme Personality of Godhead. The senses are worth possessing when engaged in the service of the Lord. Actually, devotional service means engaging the senses in the service of the Lord. At the present moment our senses are not purified; therefore our senses are engaged in the service of society, friendship, love, politics, sociology and so on. However, when the senses are engaged in the service of the Lord, one attains bhakti, or devotional service. In the next verse these matters will be more clearly explained.

When one great devotee of Lord Caitanya Mahaprabhu saw the Lord, he said that all his desires were fulfilled. He said, “Today everything is auspicious. Today my birthplace and neighborhood are completely glorified. Today my senses, from my eyes down to my toes, are fortunate. Today my life is successful because I have been able to see the lotus feet that are worshiped by the goddess of fortune.”

SB4.31.10

TEXT 10

kim janmabhis tribhir veha

saukra-savitra-yajnikaih

karmabhir va trayi-proktaih

pumso ’pi vibudhayusa

kim—what is the use; janmabhih—of births; tribhih—three; va—or; iha—in this world; saukra—by semen; savitra—by initiation; yajnikaih—by becoming a perfect brahmana; karmabhih—by activities; va—or; trayi—in the Vedas; proktaih—instructed; pumsah—of a human being; api—even; vibudha—of the demigods; ayusa—with a duration of life.

A civilized human being has three kinds of births. The first birth is by a pure father and mother, and this birth is called birth by semen. The next birth takes place when one is initiated by the spiritual master, and this birth is called savitra. The third birth, called yajnika, takes place when one is given the opportunity to worship Lord Visnu. Despite the opportunities for attaining such births, even if one gets the life-span of a demigod, if one does not actually engage in the service of the Lord, everything is useless. Similarly, one’s activities may be mundane or spiritual, but they are useless if they are not meant for satisfying the Lord.

The word saukra janma means “taking birth by seminal discharge.” Animals can take their birth in this way too. However, a human being can be reformed from the saukra janma, as recommended in the Vedic civilization. Before the birth takes place, or before father and mother unite, there is a ceremony called garbhadhana-samskara, which must be adopted. This garbhadhana-samskara is especially recommended for higher castes, especially the brahmana caste. It is said in the sastras that if the garbhadhana-samskara is not practiced among the higher castes, the entire family becomes sudra. It is also stated that in this age of Kali, everyone is sudra due to the absence of the garbhadhana-samskara. This is the Vedic system. According to the pancaratrika system, however, even though everyone is a sudra due to the absence of the garbhadhana-samskara, if a person has but a little tendency to become Krsna conscious, he should be given the chance to elevate himself to the transcendental platform of devotional service. Our Krsna consciousness movement adopts this pancaratrika-vidhi, as advised by Srila Sanatana Gosvami, who says:

yatha kancanatam yati
kamsyam rasa-vidhanatah
tatha diksa-vidhanena
dvijatvam jayate nrnam

“As bell metal, when mixed with mercury, is transformed to gold, a person, even though not golden pure, can be transformed into a brahmana, or dvija, simply by the initiation process.” (Hari-bhakti-vilasa 2.12) Thus if one is initiated by a proper person, he can be accepted as twice-born immediately. In our Krsna consciousness movement, we therefore offer the student his first initiation and allow him to chant the Hare Krsna maha-mantra. By chanting the Hare Krsna maha-mantra regularly and following the regulative principles, one becomes qualified to be initiated as a brahmana, because unless one is a qualified brahmana he cannot be allowed to worship Lord Visnu. This is called yajnika janma. In our Krsna consciousness society, unless one is twice initiated—first by chanting Hare Krsna and second by the Gayatri mantra—he is not allowed to enter the kitchen or Deity room to execute duties. However, when one is elevated to the platform on which he can worship the Deity, his previous birth does not matter.

candalo ’pi dvija-srestho
hari-bhakti-parayanah
hari-bhakti-vihinas ca
dvijo ’pi svapacadhamah

“Even if one is born in the family of a candala, if one engages in the devotional service of the Lord, he becomes the best of brahmanas. But even a brahmana who is devoid of devotional service is on the level of the lowest dog-eater.” If a person is advanced in devotional service, it does not matter whether he was born in a candala family. He becomes purified. As Sri Prahlada Maharaja said:

viprad dvisad-guna-yutad aravinda-nabha-
padaravinda-vimukhac chvapacam varistham

(Bhag. 7.9.10)

Even if one is a brahmana and is qualified with all the brahminical qualifications, he is considered degraded if he is averse to worshiping the Supreme Personality of Godhead. But if a person is attached to the service of the Lord, he becomes glorified even if he is born in a candala family. Indeed, such a candala can deliver not only himself but all his family predecessors. Without devotional service, even a proud brahmana cannot deliver himself, and what to speak of his family. In many instances in the sastras it is seen that even a brahmana has become a ksatriya, vaisya, sudra, mleccha or non-brahmana. And there are many instances of one’s being born a ksatriya or vaisya or even lower and, in the eighteenth year, attaining elevation to the brahminical platform by the process of initiation. Therefore Narada Muni says:

yasya yal laksanam proktam
pumso varnabhivyanjakam
yad anyatrapi drsyeta
tat tenaiva vinirdiset

(Bhag. 7.11.35)

It is not a fact that because one is born in a brahmana family he is automatically a brahmana. He has a better chance to become a brahmana, but unless he meets all the brahminical qualifications, he cannot be accepted as such. On the other hand, if the brahminical qualifications are found in the person of a sudra, he should immediately be accepted as a brahmana. To substantiate this there are many quotations from Bhagavatam, Mahabharata, Bharadvaja-samhita and the pancaratra, as well as many other scriptures.

As far as the duration of life of the demigods, concerning Lord Brahma it is said:

sahasra-yuga-paryantam
ahar yad brahmano viduh
ratrim yuga-sahasrantam
te ’ho-ratra-vido janah

(Bg. 8.17)

The duration of one day of Brahma is one thousand times greater than the four yugas, aggregating 4,320,000 years. Similarly, Brahma’s one night. Brahma lives for one hundred years of such days and nights. The word vibudhayusa indicates that even if one gets a long life-span, his life-span is useless if he is not a devotee. A living entity is the eternal servitor of the Supreme Lord, and unless he comes to the platform of devotional service, his life-span, good birth, glorious activities and everything else are null and void.

SB4.31.11

TEXT 11

srutena tapasa va kim

vacobhis citta-vrttibhih

buddhya va kim nipunaya

balenendriya-radhasa

srutena—by Vedic education; tapasa—by austerities; va—or; kim—what is the meaning; vacobhih—by words; citta—of consciousness; vrttibhih—by the occupations; buddhya—by intelligence; va—or; kim—what is the use; nipunaya—expert; balena—by bodily strength; indriya-radhasa—by power of the senses.

Without devotional service, what is the meaning of severe austerities, the process of hearing, the power of speech, the power of mental speculation, elevated intelligence, strength, and the power of the senses?

From the Upanisads (Mundaka Upanisad 3.2.3) we learn:

nayam atma pravacanena labhyo
na medhaya na bahuna srutena
yam evaisa vrnute tena labhyas
tasyaisa atma vivrnute tanum svam

Our relationship with the Supreme Lord is never advanced by simple study of the Vedas. There are many Mayavadi sannyasis fully engaged in studying the Vedas, Vedanta-sutra and Upanisads, but unfortunately they cannot grasp the real essence of knowledge. In other words, they do not know the Supreme Personality of Godhead. What, then, is the use in studying all the Vedas if one cannot grasp the essence of the Vedas, Krsna? The Lord confirms in Bhagavad-gita (15.15), vedais ca sarvair aham eva vedyah: “By all the Vedas, I am to be known.”

There are many religious systems wherein penances and austerities are greatly stressed, but at the end no one understands Krsna, the Supreme Personality of Godhead. There is therefore no point in such penance (tapasya). If one has actually approached the Supreme Personality of Godhead, he does not need to undergo severe austerities. The Supreme Personality of Godhead is understood through the process of devotional service. In the Ninth Chapter of Bhagavad-gita devotional service is explained as raja-guhyam, the king of all confidential knowledge. There are many good reciters of Vedic literatures, and they recite works such as the Ramayana, Srimad-Bhagavatam and Bhagavad-gita. Sometimes these professional readers manifest very good scholarship and exhibit word jugglery. Unfortunately they are never devotees of the Supreme Lord. Consequently, they cannot impress upon the audience the real essence of knowledge, Krsna. There are also many thoughtful writers and creative philosophers, but despite all their learning, if they cannot approach the Supreme Personality of Godhead, they are simply useless mental speculators. There are many sharply intelligent people in this material world, and they discover so many things for sense gratification. They also analytically study all the material elements, but despite their expert knowledge and expert scientific analysis of the whole cosmic manifestation, their endeavors are useless because they cannot understand the Supreme Personality of Godhead.

As far as our senses are concerned, there are many animals, both beasts and birds, who are very expert in exercising their senses more keenly than human beings. For example, vultures or hawks can go very high in the sky, but can see a small body on the ground very clearly. This means that their eyesight is so keen that they can find an eatable corpse from a great distance. Certainly their eyesight is much keener than human beings’, but this does not mean that their existence is more important than that of a human being. Similarly, dogs can smell many things from a far distance. Many fish can understand by the power of sound that an enemy is coming. All these examples are described in Srimad-Bhagavatam. If one’s senses cannot help him attain the highest perfection of life, realization of the Supreme, they are all useless.

SB4.31.12

TEXT 12

kim va yogena sankhyena

nyasa-svadhyayayor api

kim va sreyobhir anyais ca

na yatratma-prado harih

kim—what is the use; va—or; yogena—by mystic yoga practice; sankhyena—by the study of Sankhya philosophy; nyasa—by accepting sannyasa; svadhyayayoh—and by study of Vedic literature; api—even; kim—what is the use; va—or; sreyobhih—by auspicious activities; anyaih—other; ca—and; na—never; yatra—where; atma-pradah—full satisfaction of self; harih—the Supreme Personality of Godhead.

Transcendental practices that do not ultimately help one realize the Supreme Personality of Godhead are useless, be they mystic yoga practices, the analytical study of matter, severe austerity, the acceptance of sannyasa, or the study of Vedic literature. All these may be very important aspects of spiritual advancement, but unless one understands the Supreme Personality of Godhead, Hari, all these processes are useless.