Srimad-Bhagavatam: Canto 4: “The Creation of the Fourth Order”
by His Divine Grace A. C. Bhaktivedanta Swami Prabhupada
Chapter Thirty-one
SB4.31.13
TEXT 13
sreyasam api sarvesam
atma hy avadhir arthatah
sarvesam api bhutanam
harir atmatmadah priyah
SYNONYMS
sreyasam—of auspicious activities; api—certainly; sarvesam—all; atma—the self; hi—certainly; avadhih—destination; arthatah—factually; sarvesam—of all; api—certainly; bhutanam—living entities; harih—the Supreme Personality of Godhead; atma—the Supersoul; atma-dah—who can give us our original identity; priyah—very dear.
TRANSLATION
Factually the Supreme Personality of Godhead is the original source of all self-realization. Consequently, the goal of all auspicious activities—karma, jnana, yoga and bhakti—is the Supreme Personality of Godhead.
PURPORT
The living entity is the marginal energy of the Supreme Personality of Godhead, and the material world is the external energy. Under the circumstances, one must understand that the Supreme Personality of Godhead is factually the original source of both matter and spirit. This is explained in the Seventh Chapter of Bhagavad-gita (7.4–5):
bhumir apo ’nalo vayuh
kham mano buddhir eva ca
ahankara itiyam me
bhinna prakrtir astadha
apareyam itas tv anyam
prakrtim viddhi me param
jiva-bhutam maha-baho
yayedam dharyate jagat
“Earth, water, fire, air, ether, mind, intelligence and false ego—all together these eight comprise My separated material energies. But besides this inferior nature, O mighty-armed Arjuna, there is a superior energy of Mine, which consists of all living entities who are struggling with material nature and are sustaining the universe.”
The entire cosmic manifestation is but a combination of matter and spirit. The spiritual part is the living entity, and these living entities are described as prakrti, or energy. The living entity is never described as purusa, the Supreme Person; therefore to identify the living entity with the Supreme Lord is simply ignorance. The living entity is the marginal potency of the Supreme Lord, although there is factually no difference between the energy and the energetic. The duty of the living entity is to understand his real identity. When he does, Krsna gives him all the facilities to come to the platform of devotional service. That is the perfection of life. This is indicated in the Vedic Upanisad:
yam evaisa vrnute tena labhyas
tasyaisa atma vivrnute tanum svam
Lord Krsna confirms this in Bhagavad-gita (10.10):
tesam satata-yuktanam
bhajatam priti-purvakam
dadami buddhi-yogam tam
yena mam upayanti te
“To those who are constantly devoted and worship Me with love, I give the understanding by which they can come to Me.” The conclusion is that one must come to the platform of bhakti-yoga, even though one may begin with karma-yoga, jnana-yoga or astanga-yoga. Unless one comes to the platform of bhakti-yoga, self-realization or realization of the Absolute Truth cannot be achieved. SB4.31.14 TEXT 14 yatha taror mula-nisecanena trpyanti tat-skandha-bhujopasakhah pranopaharac ca yathendriyanam tathaiva sarvarhanam acyutejya SYNONYMS yatha—as; taroh—of a tree; mula—the root; nisecanena—by watering; trpyanti—are satisfied; tat—its; skandha—trunk; bhuja—branches; upasakhah—and twigs; prana—the life air; upaharat—by feeding; ca—and; yatha—as; indriyanam—of the senses; tatha eva—similarly; sarva—of all demigods; arhanam—worship; acyuta—of the Supreme Personality of Godhead; ijya—worship. TRANSLATION As pouring water on the root of a tree energizes the trunk, branches, twigs and everything else, and as supplying food to the stomach enlivens the senses and limbs of the body, simply worshiping the Supreme Personality of Godhead through devotional service automatically satisfies the demigods, who are parts of that Supreme Personality. PURPORT Sometimes people ask why this Krsna consciousness movement simply advocates worship of Krsna to the exclusion of the demigods. The answer is given in this verse. The example of pouring water on the root of a tree is very appropriate. In Bhagavad-gita (15.1) it is said, urdhva-mulam adhah-sakham: this cosmic manifestation has expanded downward, and the root is the Supreme Personality of Godhead. As the Lord confirms in Bhagavad-gita (10.8), aham sarvasya prabhavah: “I am the source of all spiritual and material worlds.” Krsna is the root of everything; therefore rendering service to the Supreme Personality of Godhead, Krsna (krsna-seva), means automatically serving all the demigods. Sometimes it is argued that karma and jnana require a mixture of bhakti in order to be successfully executed, and sometimes it is argued that bhakti also requires karma and jnana for its successful termination. The fact is, however, that although karma and jnana cannot be successful without bhakti, bhakti does not require the help of karma and jnana. Actually, as described by Srila Rupa Gosvami, anyabhilasita-sunyam jnana-karmady-anavrtam: [Madhya 19.167] pure devotional service should not be contaminated by the touch of karma and jnana. Modern society is involved in various types of philanthropic works, humanitarian works and so on, but people do not know that these activities will never be successful unless Krsna, the Supreme Personality of Godhead, is brought into the center. One may ask what harm there is in worshiping Krsna and the different parts of His body, the demigods, and the answer is also given in this verse. The point is that by supplying food to the stomach, the indriyas, the senses, are automatically satisfied. If one tries to feed his eyes or ears independently, the result is only havoc. Simply by supplying food to the stomach, we satisfy all of the senses. It is neither necessary nor feasible to render separate service to the individual senses. The conclusion is that by serving Krsna (krsna-seva), everything is complete. As confirmed in Caitanya-caritamrta (Madhya 22.62), krsne bhakti kaile sarva-karma krta haya: if one is engaged in the devotional service of the Lord, the Supreme Personality of Godhead, everything is automatically accomplished. SB4.31.15 TEXT 15 yathaiva suryat prabhavanti varah punas ca tasmin pravisanti kale bhutani bhumau sthira-jangamani tatha harav eva guna-pravahah SYNONYMS yatha—as; eva—certainly; suryat—from the sun; prabhavanti—is generated; varah—water; punah—again; ca—and; tasmin—unto it; pravisanti—enters; kale—in due course of time; bhutani—all living entities; bhumau—to the earth; sthira—not moving; jangamani—and moving; tatha—similarly; harau—unto the Supreme Personality of Godhead; eva—certainly; guna-pravahah—emanation of material nature. TRANSLATION During the rainy season, water is generated from the sun, and in due course of time, during the summer season, the very same water is again absorbed by the sun. Similarly, all living entities, moving and inert, are generated from the earth, and again, after some time, they all return to the earth as dust. Similarly, everything emanates from the Supreme Personality of Godhead, and in due course of time everything enters into Him again. PURPORT Because of their poor fund of knowledge, impersonalist philosophers cannot understand how everything comes out from the Supreme person and then merges into Him again. As Brahma-samhita (5.40) confirms: yasya prabha prabhavato jagad-anda-koti- Transcendental rays emanate from the body of Krsna, and within those rays, which are the Brahman effulgence, everything is existing. This is confirmed in Bhagavad-gita (9.4). Mat-sthani sarva-bhutani. Although Krsna is not personally present everywhere, His energy is the cause of all creation. The entire cosmic manifestation is nothing but a display of Krsna’s energy. The two examples given in this verse are very vivid. During the rainy season, the rain, by rejuvenating the production of vegetables on earth, enables man and animals to obtain living energy. When there is no rain, food is scarce, and man and animal simply die. All vegetables, as well as moving living entities, are originally products of the earth. They come from the earth, and again they merge into the earth. Similarly, the total material energy is generated from the body of Krsna, and at such a time the entire cosmic manifestation is visible. When Krsna winds up His energy, everything vanishes. This is explained in a different way in Brahma-samhita (5.48): yasyaika-nisvasita-kalam athavalambya This entire material creation comes from the body of the Supreme Personality of Godhead and at the time of annihilation again enters into Him. This process of creation and dissolution is made possible by the breathing of the Maha-Visnu, who is only a plenary portion of Krsna. SB4.31.16 TEXT 16 etat padam taj jagad-atmanah param sakrd vibhatam savitur yatha prabha yathasavo jagrati supta-saktayo dravya-kriya-jnana-bhida-bhramatyayah SYNONYMS etat—this cosmic manifestation; padam—place of habitation; tat—that; jagat-atmanah—of the Supreme Personality of Godhead; param—transcendental; sakrt—sometimes; vibhatam—manifested; savituh—of the sun; yatha—as; prabha—sunshine; yatha—as; asavah—the senses; jagrati—become manifest; supta—inactive; saktayah—energies; dravya—physical elements; kriya—activities; jnana—knowledge; bhida-bhrama—differences from misunderstanding; atyayah—passing away. TRANSLATION Just as the sunshine is nondifferent from the sun, the cosmic manifestation is also nondifferent from the Supreme Personality of Godhead. The Supreme Personality is therefore all-pervasive within this material creation. When the senses are active, they appear to be part and parcel of the body, but when the body is asleep, their activities are unmanifest. Similarly, the whole cosmic creation appears different and yet nondifferent from the Supreme Person. PURPORT This confirms the philosophy of acintya-bhedabheda-tattva (“simultaneously one and different”) propounded by Lord Sri Caitanya Mahaprabhu. The Supreme Personality of Godhead is simultaneously different and nondifferent from this cosmic manifestation. In a previous verse it has been explained that the Supreme Personality of Godhead, like the root of a tree, is the original cause of everything. It was also explained how the Supreme Personality of Godhead is all-pervasive. He is present within everything in this material manifestation. Since the energy of the Supreme Lord is nondifferent from Him, this material cosmic manifestation is also nondifferent from Him, although it appears different. The sunshine is not different from the sun itself, but it is simultaneously also different. One may be in the sunshine, but he is not on the sun itself. Those who live in this material world are living on the bodily rays of the Supreme Personality of Godhead, but they cannot see Him personally in the material condition. In this verse the word padam indicates the place where the Supreme Personality of Godhead resides. As confirmed in Isopanisad, isavasyam idam sarvam. The proprietor of a house may live in one room of the house, but the entire house belongs to him. A king may live in one room in Buckingham Palace, but the entire palace is considered his property. It is not necessary for the king to live in every room of that palace for it to be his. He may be physically absent from the rooms, but still the entire palace is understood to be his royal domicile. The sunshine is light, the sun globe itself is light, and the sun-god is also light. However, the sunshine is not identical with the sun-god, Vivasvan. This is the meaning of simultaneously one and different (acintya-bhedabheda-tattva). All the planets rest on the sunshine, and because of the heat of the sun, they all revolve in their orbits. On each and every planet, the trees and plants grow and change colors due to the sunshine. Being the rays of the sun, the sunshine is nondifferent from the sun. Similarly, all the planets, resting on the sunshine, are nondifferent from the sun. The entire material world is completely dependent on the sun, being produced by the sun, and the cause, the sun, is inherent in the effects. Similarly, Krsna is the cause of all causes, and the effects are permeated by the original cause. The entire cosmic manifestation should be understood as the expanded energy of the Supreme Lord. When one sleeps, the senses are inactive, but this does not mean that the senses are absent. When one is awakened, the senses become active again. Similarly, this cosmic creation is sometimes manifest and sometimes unmanifest, as stated in Bhagavad-gita (bhutva bhutva praliyate). When the cosmic manifestation is dissolved, it is in a kind of sleeping condition, an inactive state. Whether the cosmic manifestation is active or inactive, the energy of the Supreme Lord is always existing. Thus the words “appearance” and “disappearance” apply only to the cosmic manifestation. SB4.31.17 TEXT 17 yatha nabhasy abhra-tamah-prakasa bhavanti bhupa na bhavanty anukramat evam pare brahmani saktayas tv amu rajas tamah sattvam iti pravahah SYNONYMS yatha—as; nabhasi—in the sky; abhra—clouds; tamah—darkness; prakasah—and illumination; bhavanti—exist; bhu-pah—O Kings; na bhavanti—do not appear; anukramat—consecutively; evam—thus; pare—supreme; brahmani—in the Absolute; saktayah—energies; tu—then; amuh—those; rajah—passion; tamah—darkness; sattvam—goodness; iti—thus; pravahah—emanation. TRANSLATION My dear Kings, sometimes in the sky there are clouds, sometimes there is darkness, and sometimes there is illumination. The appearance of all these takes place consecutively. Similarly, in the Supreme Absolute, the modes of passion, darkness and goodness appear as consecutive energies. Sometimes they appear, and sometimes they disappear. PURPORT Darkness, illumination and clouds sometimes appear and sometimes disappear, but even when they have disappeared, the potency is still there, always existing. In the sky sometimes we see clouds, sometimes rainfall and sometimes snow. Sometimes we see night, sometimes day, sometimes illumination and sometimes darkness. All these exist due to the sun, but the sun is unaffected by all these changes. Similarly, although the Supreme Personality of Godhead is the original cause of the total cosmic manifestation, He is unaffected by the material existence. This is confirmed in Bhagavad-gita (7.4): bhumir apo ’nalo vayuh “Earth, water, fire, air, ether, mind, intelligence and false ego—all together these eight comprise My separated material energies.” Although the material, or physical, elements are the energy of the Supreme Personality of Godhead, they are separate. The Supreme Personality of Godhead is therefore not affected by material conditions. The Vedanta-sutra confirms, janmady asya yatah: [Bhag. 1.1.1] the creation, maintenance and dissolution of this cosmic manifestation are due to the existence of the Supreme Lord. Nonetheless, the Lord is unaffected by all these changes in the material elements. This is indicated by the word pravaha (“emanation”). The sun always shines brilliantly and is not affected by clouds or darkness. Similarly, the Supreme Personality of Godhead is always present in His spiritual energy and is not affected by the material emanations. Brahma-samhita (5.1) confirms: isvarah paramah krsnah “Krsna, who is known as Govinda, is the Supreme Godhead. He has an eternal, blissful, spiritual body. He is the origin of all. He has no other origin, and He is the prime cause of all causes.” Although He is the supreme cause, the cause of all causes, He is still parama, transcendental, and His form is sac-cid-ananda, eternal, spiritual bliss. Krsna is the shelter of everything, and this is the verdict of all scripture. Krsna is the remote cause, and material nature is the immediate cause of the cosmic manifestation. In the Caitanya-caritamrta it is said that understanding prakrti, or nature, to be the cause of everything is like understanding the nipples on the neck of a goat to be the cause of milk. Material nature is the immediate cause of the cosmic manifestation, but the original cause is Narayana, Krsna. Sometimes people think that the cause of an earthen pot is the earth. We see on a potter’s wheel a sufficient amount of earth to produce many pots, and although unintelligent men will say that the earth on the wheel is the cause of the pot, those who are actually advanced will find that the original cause is the potter, who supplies the earth and moves the wheel. Material nature may be a helping factor in the creation of this cosmic manifestation, but it is not the ultimate cause. In Bhagavad-gita (9.10) the Lord therefore says: mayadhyaksena prakrtih “This material nature is working under My direction, O son of Kunti, and producing all moving and unmoving beings.” The Supreme Lord casts His glance over material energy, and His glance agitates the three modes of nature. Creation then takes place. The conclusion is that nature is not the cause of the material manifestation. The Supreme Lord is the cause of all causes. SB4.31.18 TEXT 18 tenaikam atmanam asesa-dehinam kalam pradhanam purusam paresam sva-tejasa dhvasta-guna-pravaham atmaika-bhavena bhajadhvam addha SYNONYMS tena—therefore; ekam—one; atmanam—unto the Supreme Soul; asesa—unlimited; dehinam—of the individual souls; kalam—time; pradhanam—the material cause; purusam—the Supreme Person; para-isam—the transcendental controller; sva-tejasa—by His spiritual energy; dhvasta—aloof; guna-pravaham—from material emanations; atma—self; eka-bhavena—accepting as qualitatively one; bhajadhvam—engage in devotional service; addha—directly. TRANSLATION Because the Supreme Lord is the cause of all causes, He is the Supersoul of all individual living entities, and He exists as both the remote and immediate cause. Since He is aloof from the material emanations, He is free from their interactions and is Lord of material nature. You should therefore engage in His devotional service, thinking yourself qualitatively one with Him. PURPORT According to Vedic calculations, there are three causes of creation—time, the ingredient and the creator. Combined, these are called tritayatmaka, the three causes. Everything in this material world is created by these three causes. All of these causes are found in the Personality of Godhead. As confirmed in Brahma-samhita: sarva-karana-karanam [Bs. 5.1]. Narada Muni therefore advises the Pracetas to worship the direct cause, the Supreme Personality of Godhead. As stated before, when the root of a tree is watered, all the parts are energized. According to the advice of Narada Muni, one should directly engage in devotional service. This will include all pious activity. Caitanya-caritamrta states, krsne bhakti kaile sarva-karma krta haya: when one worships the Supreme Lord, Krsna, in devotional service, one automatically performs all other pious activity. In this verse the words sva-tejasa dhvasta-guna-pravaham are very significant. The Supreme Personality of Godhead is never affected by the material qualities, although they all emanate from His spiritual energy. Those who are really conversant with this knowledge can utilize everything for the service of the Lord because nothing in this material world is unconnected with the Supreme Personality of Godhead. SB4.31.19 TEXT 19 dayaya sarva-bhutesu santustya yena kena va sarvendriyopasantya ca tusyaty asu janardanah SYNONYMS dayaya—by showing mercy; sarva-bhutesu—to all living entities; santustya—by being satisfied; yena kena va—somehow or other; sarva-indriya—all the senses; upasantya—by controlling; ca—also; tusyati—becomes satisfied; asu—very soon; janardanah—the Lord of all living entities. TRANSLATION By showing mercy to all living entities, being satisfied somehow or other and controlling the senses from sense enjoyment, one can very quickly satisfy the Supreme Personality of Godhead, Janardana. PURPORT These are some of the ways in which the Supreme Personality of Godhead can be satisfied by the devotee. The first item mentioned is dayaya sarva-bhutesu, showing mercy to all conditioned souls. The best way to show mercy is to spread Krsna consciousness. The entire world is suffering for want of this knowledge. People should know that the Supreme Personality of Godhead is the original cause of everything. Knowing this, everyone should directly engage in His devotional service. Those who are actually learned, advanced in spiritual understanding, should preach Krsna consciousness all over the world so that people may take to it and make their lives successful. The word sarva-bhutesu is significant because it applies not only to species of life. The devotee can do good not only to humanity but to all living entities as well. Everyone can benefit spiritually by the chanting of the Hare Krsna maha-mantra. When the transcendental vibration of Hare Krsna is sounded, even the trees, animals and insects benefit. Thus when one chants the Hare Krsna maha-mantra loudly, he actually shows mercy to all living entities. To spread the Krsna consciousness movement throughout the world, the devotees should be satisfied in all conditions. narayana-parah sarve It does not matter to the pure devotee if he has to go to hell to preach. The Supreme Lord lives in the heart of a hog, although the Lord is in Vaikuntha. Even while preaching in hell, a pure devotee remains a pure devotee by his constant association with the Supreme Personality of Godhead. To attain this state, one has to control his senses. The senses are automatically controlled when one’s mind is engaged in the service of the Lord. SB4.31.20 TEXT 20 apahata-sakalaisanamalatmany aviratam edhita-bhavanopahutah nija-jana-vasa-gatvam atmano ’yan na sarati chidravad aksarah satam hi SYNONYMS apahata—vanquished; sakala—all; esana—desires; amala—spotless; atmani—to the mind; aviratam—constantly; edhita—increasing; bhavana—with feeling; upahutah—being called; nija-jana—of His devotees; vasa—under the control; gatvam—going; atmanah—His; ayan—knowing; na—never; sarati—goes away; chidra-vat—like the sky; aksarah—the Supreme Personality of Godhead; satam—of the devotees; hi—certainly. TRANSLATION Being completely cleansed of all material desires, the devotees are freed from all mental contamination. Thus they can always think of the Lord constantly and address Him very feelingly. The Supreme Personality of Godhead, knowing Himself to be controlled by His devotees, does not leave them for a second, just as the sky overhead never becomes invisible. PURPORT It is clear from the previous verse that the Supreme Personality of Godhead, Janardana, is very quickly satisfied by the activities of His devotees. The pure devotee is always absorbed in the thought of the Supreme Personality of Godhead. As stated, srnvatam sva-kathah krsnah [Bhag. 1.2.17]. By always thinking of Krsna, the pure devotee’s heart is freed from all kinds of desires. In the material world, the heart of the living entity is filled with material desires. When the living entity is cleansed, he does not think of anything material. As the mind is completely cleansed, one attains the perfectional stage of mystic yoga, for then the yogi always sees the Supreme Personality of Godhead within his heart (dhyanavasthita-tad-gatena manasa pasyanti yam yoginah [SB 12.13.1]). As soon as the Lord is seated within the heart of the devotee, the devotee cannot be contaminated by the material modes of nature. As long as one is under the control of the material modes, he desires so many things and makes so many plans for material sense enjoyment, but as soon as the Lord is perceived in the heart, all material desires vanish. When the mind is completely free from material desire, the devotee can think of the Lord constantly. In this way he becomes completely dependent upon the lotus feet of the Lord. Caitanya Mahaprabhu prays: ayi nanda-tanuja kinkaram “My dear Lord, I am Your eternal servant, but somehow or other I have fallen into the ocean of this material world. Kindly pick me up and fix me as a speck of dust at Your lotus feet.” (Siksastaka 5) Similarly, Srila Narottama dasa Thakura prays: ha ha prabhu nanda-suta, vrsabhanu-suta-yuta, “My dear Lord, You are now present with the daughter of King Vrsabhanu, Srimati Radharani. Now both of You please be merciful upon me. Don’t kick me away, because I have no shelter other than You.” In this way the Supreme Personality of Godhead becomes dependent on His devotee. The Lord is invincible, yet He is conquered by His pure devotee. He enjoys being dependent on His devotee, just as Krsna enjoyed being dependent on the mercy of mother Yasoda. Thinking Himself dependent on the devotee gives the Supreme Lord great enjoyment. Sometimes a king may engage a joker, and in the process of joking, the king is sometimes insulted. The king, however, enjoys these activities. Everyone worships the Supreme Lord with great reverence; therefore the Lord sometimes wants to enjoy the chastisement of His devotees. In this way the relationship eternally existing between the Lord and His devotees is fixed, just like the sky overhead. SB4.31.21 TEXT 21 na bhajati kumanisinam sa ijyam harir adhanatma-dhana-priyo rasa-jnah sruta-dhana-kula-karmanam madair ye vidadhati papam akincanesu satsu SYNONYMS na—never; bhajati—accepts; ku-manisinam—of persons with a dirty heart; sah—He; ijyam—offering; harih—the Supreme Lord; adhana—to those who have no material possessions; atma-dhana—simply dependent on the Lord; priyah—who is dear; rasa-jnah—who accepts the essence of life; sruta—education; dhana—wealth; kula—aristocracy; karmanam—and of fruitive activities; madaih—by pride; ye—all those who; vidadhati—perform; papam—disgrace; akincanesu—without material possessions; satsu—unto the devotees. TRANSLATION The Supreme Personality of Godhead becomes very dear to those devotees who have no material possessions but are fully happy in possessing the devotional service of the Lord. Indeed, the Lord relishes the devotional activities of such devotees. Those who are puffed up with material education, wealth, aristocracy and fruitive activity are very proud of possessing material things, and they often deride the devotees. Even if such people offer the Lord worship, the Lord never accepts them. PURPORT The Supreme Personality of Godhead is dependent on His pure devotees. He does not even accept the offerings of those who are not devotees. A pure devotee is one who feels He does not possess anything material. A devotee is always happy in possessing the devotional service of the Lord. Devotees may sometimes appear materially poor, but because they are spiritually advanced and enriched, they are most dear to the Supreme Personality of Godhead. Such devotees are free from attachment to family, society, friendship, children and so on. They abandon affection for all these material possessions and are always happy in possessing the shelter of the lotus feet of the Lord. The Supreme Personality of Godhead understands the position of His devotee. If a person derides a pure devotee, he is never recognized by the Supreme Personality of Godhead. In other words, the Supreme Lord never excuses one who offends a pure devotee. There are many examples of this in history. A great mystic yogi, Durvasa Muni, offended the great devotee Ambarisa Maharaja. The great sage Durvasa was to be chastised by the Sudarsana cakra of the Lord. Even though the great mystic directly approached the Supreme Personality of Godhead, he was never excused. Those on the path of liberation should be very careful not to offend a pure devotee. SB4.31.22 TEXT 22 sriyam anucaratim tad-arthinas ca dvipada-patin vibudhams ca yat sva-purnah na bhajati nija-bhrtya-varga-tantrah katham amum udvisrjet puman krta-jnah SYNONYMS sriyam—the goddess of fortune; anucaratim—who follows Him; tat—of her; arthinah—those who aspire to get the favor; ca—and; dvipada-patin—rulers of the human beings; vibudhan—demigods; ca—also; yat—because; sva-purnah—self-sufficient; na—never; bhajati—cares for; nija—own; bhrtya-varga—on His devotees; tantrah—dependent; katham—how; amum—Him; udvisrjet—can give up; puman—a person; krta-jnah—grateful. TRANSLATION Although the Supreme Personality of Godhead is self-sufficient, He becomes dependent on His devotees. He does not care for the goddess of fortune, nor for the kings and demigods who are after the favors of the goddess of fortune. Where is that person who is actually grateful and will not worship the Personality of Godhead? PURPORT Laksmi, the goddess of fortune, is worshiped by all materialistic men, including big kings, and demigods in heaven. Laksmi, however, is always after the Supreme Personality of Godhead, even though He does not require her service. Brahma-samhita says that the Lord is worshiped by hundreds and thousands of goddesses of fortune, but the Supreme Lord does not require service from any of them because if He so desires He can produce millions of goddesses of fortune through His spiritual energy, the pleasure potency. This very Personality of Godhead, out of His causeless mercy, becomes dependent on the devotees. How fortunate, then, is a devotee who is thus favored by the Personality of Godhead. What ungrateful devotee will not worship the Lord and enter into His devotional service? Actually, a devotee cannot forget his obligation to the Supreme Personality of Godhead even for a single moment. Srila Visvanatha Cakravarti Thakura says that both the Supreme Lord and His devotee are rasa jna, full of transcendental humor. The mutual attachment between the Supreme Lord and His devotee is never to be considered material. It always exists as a transcendental fact. There are eight types of transcendental ecstasy (known as bhava, anubhava, sthayi-bhava and so on), and these are discussed in The Nectar of Devotion. Those who are unaware of the position of the living entity and the Supreme Person, Krsna, think that the mutual attachment between the Lord and His devotees is a creation of the material energy. Factually such attachment is natural both for the Supreme Lord and for the devotee, and it cannot be accepted as material. SB4.31.23 TEXT 23 maitreya uvaca iti pracetaso rajann anyas ca bhagavat-kathah sravayitva brahma-lokam yayau svayambhuvo munih SYNONYMS maitreyah uvaca—Maitreya said; iti—thus; pracetasah—the Pracetas; rajan—O King; anyah—others; ca—also; bhagavat-kathah—topics about the relationship with the Supreme Personality of Godhead; sravayitva—after instructing; brahma-lokam—to Brahmaloka; yayau—went back; svayambhuvah—the son of Lord Brahma; munih—the great sage. TRANSLATION The great sage Maitreya continued: My dear King Vidura, Sri Narada Muni, the son of Lord Brahma, thus described all these relationships with the Supreme Personality of Godhead to the Pracetas. Afterward, he returned to Brahmaloka. PURPORT One has to hear about the Supreme Personality of Godhead from a pure devotee. The Pracetas got this opportunity from the great sage Narada, who told them of the activities of the Supreme Personality of Godhead and His devotees. SB4.31.24 TEXT 24 te ’pi tan-mukha-niryatam yaso loka-malapaham harer nisamya tat-padam dhyayantas tad-gatim yayuh SYNONYMS te—the Pracetas; api—also; tat—of Narada; mukha—from the mouth; niryatam—gone forth; yasah—glorification; loka—of the world; mala—sins; apaham—destroying; hareh—of Lord Hari; nisamya—having heard; tat—of the Lord; padam—feet; dhyayantah—meditating upon; tat-gatim—unto His abode; yayuh—went. TRANSLATION Hearing from Narada’s mouth the glories of the Lord, which vanquish all the ill fortune of the world, the Pracetas also became attached to the Supreme Personality of Godhead. Meditating on His lotus feet, they advanced to the ultimate destination. PURPORT Here it is seen that by hearing the glories of the Lord from a realized devotee the Pracetas easily attained strong attachment for the Supreme Personality of Godhead. Then, meditating on the lotus feet of the Supreme Lord at the end of their lives, they advanced to the ultimate goal, Visnuloka. It is sure and certain that anyone who always hears the glories of the Lord and thinks of His lotus feet will reach that supreme destination. As Krsna says in Bhagavad-gita (18.65): man-mana bhava mad-bhakto “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.” SB4.31.25 TEXT 25 etat te ’bhihitam ksattar yan mam tvam pariprstavan pracetasam naradasya samvadam hari-kirtanam SYNONYMS etat—this; te—unto you; abhihitam—instructed; ksattah—O Vidura; yat—whatever; mam—unto me; tvam—you; pariprstavan—inquired; pracetasam—of the Pracetas; naradasya—of Narada; samvadam—conversation; hari-kirtanam—describing the glories of the Lord. TRANSLATION My dear Vidura, I have told you everything you wanted to know about the conversation between Narada and the Pracetas, the conversation describing the glories of the Lord. I have related this as far as possible. PURPORT Srimad-Bhagavatam describes the glories of the Lord and His devotees. Because the whole subject matter is the glorification of the Lord, naturally the glorification of His devotees automatically follows. SB4.31.26 TEXT 26 sri-suka uvaca ya esa uttanapado manavasyanuvarnitah vamsah priyavratasyapi nibodha nrpa-sattama SYNONYMS sri-sukah uvaca—Sri Sukadeva Gosvami said; yah—which; esah—this dynasty; uttanapadah—of King Uttanapada; manavasya—the son of Svayambhuva Manu; anuvarnitah—described, following in the footprints of previous acaryas; vamsah—dynasty; priyavratasya—of King Priyavrata; api—also; nibodha—try to understand; nrpa-sattama—O best of kings. TRANSLATION Sukadeva Gosvami continued: O best of kings [King Pariksit], I have now finished telling about the descendants of the first son of Svayambhuva Manu, Uttanapada. I shall now try to relate the activities of the descendants of Priyavrata, the second son of Svayambhuva Manu. Please hear them attentively. PURPORT Dhruva Maharaja was the son of King Uttanapada, and as far as the descendants of Dhruva Maharaja or King Uttanapada are concerned, their activities have been described up to the point of the Pracetas. Now Sri Sukadeva Gosvami desires to describe the descendants of Maharaja Priyavrata, the second son of Svayambhuva Manu. SB4.31.27 TEXT 27 yo naradad atma-vidyam adhigamya punar mahim bhuktva vibhajya putrebhya aisvaram samagat padam SYNONYMS yah—one who; naradat—from the great sage Narada; atma-vidyam—spiritual knowledge; adhigamya—after learning; punah—again; mahim—the earth; bhuktva—after enjoying; vibhajya—after dividing; putrebhyah—unto his sons; aisvaram—transcendental; samagat—achieved; padam—position. TRANSLATION Although Maharaja Priyavrata received instructions from the great sage Narada, he still engaged in ruling the earth. After fully enjoying material possessions, he divided his property among his sons. He then attained a position by which he could return home, back to Godhead. SB4.31.28 TEXT 28 imam tu kausaravinopavarnitam ksatta nisamyajita-vada-sat-katham pravrddha-bhavo ’sru-kalakulo muner dadhara murdhna caranam hrda hareh SYNONYMS imam—all this; tu—then; kausaravina—by Maitreya; upavarnitam—described; ksatta—Vidura; nisamya—after hearing; ajita-vada—glorification of the Supreme Lord; sat-katham—transcendental message; pravrddha—enhanced; bhavah—ecstasies; asru—of tears; kala—by particles; akulah—overwhelmed; muneh—of the great sage; dadhara—captured; murdhna—by the head; caranam—the lotus feet; hrda—by the heart; hareh—of the Supreme Personality of Godhead. TRANSLATION My dear King, in this way, after hearing the transcendental messages of the Supreme Personality of Godhead and His devotees from the great sage Maitreya, Vidura was overwhelmed with ecstasy. With tears in his eyes, he immediately fell down at the lotus feet of his guru, his spiritual master. He then fixed the Supreme Personality of Godhead within the core of his heart. PURPORT This is a sign of associating with great devotees. A devotee takes instructions from a liberated soul and is thus overwhelmed by ecstasy from transcendental pleasure. As stated by Prahlada Maharaja: naisam matis tavad urukramanghrim One cannot become a perfect devotee of the Lord without having touched the lotus feet of a great devotee. One who has nothing to do with this material world is called niskincana. The process of self-realization and the path home, back to Godhead, means surrendering to the bona fide spiritual master and taking the dust of his lotus feet on one’s head. Thus one advances on the path of transcendental realization. Vidura had this relationship with Maitreya, and he attained the results. SB4.31.29 TEXT 29 vidura uvaca so ’yam adya maha-yogin bhavata karunatmana darsitas tamasah paro yatrakincana-go harih SYNONYMS vidurah uvaca—Vidura said; sah—that; ayam—this; adya—today; maha-yogin—O great mystic; bhavata—by you; karuna-atmana—most merciful; darsitah—I have been shown; tamasah—of the darkness; parah—the other side; yatra—where; akincana-gah—approachable by the materially free; harih—the Supreme Personality of Godhead. TRANSLATION Sri Vidura said: O great mystic, O greatest of all devotees, by your causeless mercy I have been shown the path of liberation from this world of darkness. By following this path, a person liberated from the material world can return home, back to Godhead. PURPORT This material world is called tamah, dark, and the spiritual world is called light. The Vedas enjoin that everyone should try to get out of the darkness and go to the kingdom of light. Information of that kingdom of light can be attained through the mercy of a self-realized soul. One also has to get rid of all material desires. As soon as one frees himself from material desires and associates with a liberated person, the path back home, back to Godhead, is clear. SB4.31.30 TEXT 30 sri-suka uvaca ity anamya tam amantrya viduro gajasahvayam svanam didrksuh prayayau jnatinam nirvrtasayah SYNONYMS sri-sukah uvaca—Sri Sukadeva Gosvami said; iti—thus; anamya—offering obeisances; tam—unto Maitreya; amantrya—taking permission; vidurah—Vidura; gaja-sahvayam—the city of Hastinapura; svanam—own; didrksuh—desiring to see; prayayau—left that place; jnatinam—of his kinsmen; nirvrta-asayah—free from material desires. TRANSLATION Sukadeva Gosvami continued: Vidura thus offered obeisances unto the great sage Maitreya and, taking his permission, started for the city of Hastinapura to see his own kinsmen, although he had no material desires. PURPORT When a saintly person wants to see his kinsmen, he has no material desire to see them. He simply wants to give them some instructions so that they can benefit. Vidura belonged to the royal family of the Kauravas, and although he knew that all the family members were destroyed at the Battle of Kuruksetra, he nonetheless wanted to see his elder brother, Dhrtarastra, to see if he could deliver Dhrtarastra from the clutches of maya. When a great saintly person like Vidura sees his relatives, he desires only to deliver them from the clutches of maya. Vidura thus offered his respectful obeisances to his spiritual master and departed for the city of Hastinapura, the kingdom of the Kauravas. SB4.31.31 TEXT 31 etad yah srnuyad rajan rajnam hary-arpitatmanam ayur dhanam yasah svasti gatim aisvaryam apnuyat SYNONYMS etat—this; yah—one who; srnuyat—hears; rajan—O King Pariksit; rajnam—of kings; hari—unto the Supreme Personality of Godhead; arpita-atmanam—who have given their life and soul; ayuh—duration of life; dhanam—wealth; yasah—reputation; svasti—good fortune; gatim—the ultimate goal of life; aisvaryam—material opulence; apnuyat—achieves. TRANSLATION O King, those who hear these topics about kings who are completely surrendered to the Supreme Personality of Godhead obtain without difficulty a long life, wealth, good reputation, good fortune and, ultimately, the opportunity to return home, back to Godhead. Thus end the Bhaktivedanta purports of the Fourth Canto, Thirty-first Chapter, of the Srimad-Bhagavatam, entitled “Narada Instructs the Pracetas.” END OF THE FOURTH CANTO
kotisv asesa-vasudhadi-vibhuti-bhinnam
tad brahma niskalam anantam asesa-bhutam
govindam adi-purusam tam aham bhajami
jivanti loma-vilaja jagad-anda-nathah
visnur mahan sa iha yasya kala-viseso
govindam adi-purusam tam aham bhajami
kham mano buddhir eva ca
ahankara itiyam me
bhinna prakrtir astadha
sac-cid-ananda-vigrahah
anadir adir govindah
sarva-karana-karanam
suyate sa-caracaram
na kutascana bibhyati
svargapavarga-narakesv
api tulyartha-darsinah
patitam mam visame bhavambudhau
krpaya tava pada-pankaja-
sthita-dhuli-sadrsam vicintaya
karuna karaha ei-bara
narottama-dasa kaya, na theliha ranga-paya,
toma vine ke ache amara
mad-yaji mam namaskuru
mam evaisyasi satyam te
pratijane priyo ’si me
sprsaty anarthapagamo yad-arthah
mahiyasam pada-rajo-’bhisekam
niskincananam na vrnita yavat