Srimad-Bhagavatam: Canto 4: “The Creation of the Fourth Order”
by His Divine Grace A. C. Bhaktivedanta Swami Prabhupada
Chapter Eight
SB4.8.40
TEXT 40
narada uvaca
jananyabhihitah panthah
sa vai nihsreyasasya te
bhagavan vasudevas tam
bhaja tam pravanatmana
SYNONYMS
naradah uvaca—the great sage Narada said; jananya—by your mother; abhihitah—stated; panthah—the path; sah—that; vai—certainly; nihsreyasasya—the ultimate goal of life; te—for you; bhagavan—the Supreme Personality of Godhead; vasudevah—Krsna; tam—unto Him; bhaja—render your service; tam—by Him; pravana-atmana—fully absorbing your mind.
TRANSLATION
The great sage Narada told Dhruva Maharaja: The instruction given by your mother, Suniti, to follow the path of devotional service to the Supreme Personality of Godhead, is just suitable for you. You should therefore completely absorb yourself in the devotional service of the Lord.
PURPORT
Dhruva Maharaja’s demand was to achieve an abode even greater than Lord Brahma’s. Within this universe, Lord Brahma is supposed to be in the most exalted position, for he is the chief of all demigods, but Dhruva Maharaja wanted a realm beyond his. Therefore his desire was not to be fulfilled by worshiping any demigod. As described in Bhagavad-gita, the benedictions offered by the demigods are all temporary. Therefore Narada Muni asked Dhruva Maharaja to follow the path recommended by his mother—to worship Krsna, Vasudeva. When Krsna offers anything, it is beyond the expectation of the devotee. Both Suniti and Narada Muni knew that the demand of Dhruva Maharaja was impossible for any demigod to fulfill, and therefore both of them recommended following the process of devotional service to Lord Krsna.
Narada Muni is referred to here as bhagavan because he can bless any person just as the Supreme Personality of Godhead can. He was very pleased with Dhruva Maharaja, and he could have at once personally given whatever he wanted, but that is not the duty of the spiritual master. His duty is to engage the disciple in proper devotional service as prescribed in the sastras. Krsna was similarly present before Arjuna, and even though He could have given him all facilities for victory over the opposing party without a fight, He did not do so; instead He asked Arjuna to fight. In the same way, Narada Muni asked Dhruva Maharaja to undergo devotional discipline in order to achieve the desired result. SB4.8.41 TEXT 41 dharmartha-kama-moksakhyam ya icchec chreya atmanah ekam hy eva hares tatra karanam pada-sevanam SYNONYMS dharma-artha-kama-moksa—the four principles religiosity, economic development, sense gratification and liberation; akhyam—by the name; yah—who; icchet—may desire; sreyah—the goal of life; atmanah—of the self; ekam hi eva—only the one; hareh—of the Supreme Personality of Godhead; tatra—in that; karanam—the cause; pada-sevanam—worshiping the lotus feet. TRANSLATION Any person who desires the fruits of the four principles religiosity, economic development, sense gratification and, at the end, liberation, should engage himself in the devotional service of the Supreme Personality of Godhead, for worship of His lotus feet yields the fulfillment of all of these. PURPORT In Bhagavad-gita it is said that only with the sanction of the Supreme Personality of Godhead can the demigods offer benedictions. Therefore, whenever any sacrifice is offered to a demigod, the Supreme Lord in the form of narayana-sila, or salagrama-sila, is put forward to observe the sacrifice. Actually, the demigods cannot give any benediction without the sanction of the Supreme Lord. Narada Muni, therefore, advised that even for religiosity, economic development, sense gratification or liberation, one should approach the Supreme Personality of Godhead, offer prayers and ask for the fulfillment of one’s desire at the lotus feet of the Lord. That is real intelligence. An intelligent person never goes to demigods to pray for anything. He goes directly to the Supreme Personality of Godhead, who is the cause of all benediction. As Lord Sri Krsna has said in Bhagavad-gita, performance of ritualistic ceremonies is not actually religion. The real path of religion is to surrender at the lotus feet of the Lord. For one who is actually surrendered to the lotus feet of the Lord, there is no question of any separate endeavor for economic development. A devotee engaged in service to the Lord is not disappointed in the satisfaction of his senses. If he wants to satisfy his senses, Krsna fulfills that desire. As far as liberation is concerned, any devotee fully engaged in the service of the Lord is already liberated; therefore there is no separate necessity for his liberation. Narada Muni therefore advised Dhruva Maharaja to take shelter of Vasudeva, Lord Krsna, and engage himself in the way that his mother had advised, for that would help him fulfill his desire. In this verse Narada Muni has especially stressed the devotional service of the Lord as the only way. In other words, even if one is full of material desires, he can continue his devotional service to the Lord, and all his desires will be fulfilled. SB4.8.42 TEXT 42 tat tata gaccha bhadram te yamunayas tatam suci punyam madhuvanam yatra sannidhyam nityada hareh SYNONYMS tat—that; tata—my dear son; gaccha—go; bhadram—good fortune; te—for you; yamunayah—of the Yamuna; tatam—bank; suci—being purified; punyam—the holy; madhu-vanam—of the name Madhuvana; yatra—where; sannidhyam—being nearer; nityada—always; hareh—of the Supreme Personality of Godhead. TRANSLATION My dear boy, I therefore wish all good fortune for you. You should go to the bank of the Yamuna, where there is a virtuous forest named Madhuvana, and there be purified. Just by going there, one draws nearer to the Supreme Personality of Godhead, who always lives there. PURPORT Both Narada Muni and Suniti, the mother of Dhruva Maharaja, advised Dhruva Maharaja to worship the Supreme Personality of Godhead. Now, Narada Muni is especially giving him directions how this worship of the Supreme Person can very quickly fructify. He recommends that Dhruva Maharaja go to the bank of the Yamuna, where there is a forest of the name Madhuvana, and begin his meditation and worship there. Places of pilgrimage yield a special advantage for a devotee in quickly advancing his spiritual life. Lord Krsna lives everywhere, but still it is very easy to approach Him in holy places of pilgrimage because these places are inhabited by great sages. Lord Sri Krsna says that He lives wherever His devotees are chanting the glories of His transcendental activities. There are many places of pilgrimage in India, and especially prominent are Badari-narayana, Dvaraka, Ramesvara and Jagannatha puri. These sacred places are called the four dhamas. Dhama refers to a place where one can immediately contact the Supreme Lord. To go to Badari-narayana one has to pass through Hardwar on the path to the Supreme Personality of Godhead. Similarly, there are other holy places of pilgrimage, such as Prayaga (Allahabad) and Mathura, and the topmost of them all is Vrndavana. Unless one is very advanced in spiritual life, it is recommended that he live in such holy places and execute devotional service there. But an advanced devotee like Narada Muni who is engaged in preaching work can serve the Supreme Lord anywhere. Sometimes he even goes to the hellish planets. Hellish conditions do not affect Narada Muni because he is engaged in greatly responsible activities in devotional service. According to the statement of Narada Muni, Madhuvana, which is still existing in the Vrndavana area, in the district of Mathura, is a most sacred place. Many saintly persons still live there and engage in the devotional service of the Lord. There are twelve forests in the area of Vrndavana, and Madhuvana is one of them. Pilgrims from all parts of India assemble together and visit all twelve of these forests. There are five forests on the eastern bank of the Yamuna: Bhadravana, Bilvavana, Lauhavana, Bhandiravana and Mahavana. On the western side of the bank there are seven: Madhuvana, Talavana, Kumudavana, Bahulavana, Kamyavana, Khadiravana and Vrndavana. ln those twelve forests there are different ghatas, or bathing places. They are listed as follows: (1) Avimukta, (2) Adhirudha, (3) Guhya-tirtha, (4) Prayaga-tirtha, (5) Kanakhala, (6) Tinduka-tirtha, (7) Surya-tirtha, (8) Vatasvami, (9) Dhruva-ghata (Dhruva-ghata, where there are many nice trees of fruits and flowers, is famous because Dhruva Maharaja meditated and underwent severe penances and austerities there in an elevated spot), (10) Rsi-tirtha, (11) Moksa-tirtha, (12) Budha-tirtha, (13) Gokarna, (14) Krsnaganga, (15) Vaikuntha, (16) Asi-kunda, (17) Catuh-samudrika-kupa, (18) Akrura-tirtha (when Krsna and Balarama were going to Mathura in the chariot driven by Akrura, all of them took baths in this ghata), (19) Yajnika-vipra-sthana, (20) Kubja-kupa, (21) Ranga-sthala, (22) Mancha-sthala, (23) Mallayuddha-sthana, and (24) Dasasvamedha. SB4.8.43 TEXT 43 snatvanusavanam tasmin kalindyah salile sive krtvocitani nivasann atmanah kalpitasanah SYNONYMS snatva—after taking bath; anusavanam—three times; tasmin—in that; kalindyah—in the River Kalindi (the Yamuna); salile—in the water; sive—which is very auspicious; krtva—performing; ucitani—suitable; nivasan—sitting; atmanah—of the self; kalpita-asanah—having prepared a sitting place. TRANSLATION Narada Muni instructed: My dear boy, in the waters of the Yamuna River, which is known as Kalindi, you should take three baths daily because the water is very auspicious, sacred and clear. After bathing, you should perform the necessary regulative principles for astanga-yoga and then sit down on your asana [sitting place] in a calm and quiet position. PURPORT It appears from this statement that Dhruva Maharaja had already been instructed how to practice the eightfold yoga system, which is known as astanga-yoga. This system is explained in our Bhagavad-gita As It Is, in the chapter entitled, “Dhyana-yoga.” It is understood that in astanga-yoga one practices settling the mind and then concentrating it on the form of Lord Visnu, as will be described in the following verses. It is clearly stated here that astanga-yoga is not a bodily gymnastic exercise, but a practice to concentrate the mind on the form of Visnu. Before sitting on his asana, which is also described in Bhagavad-gita, one has to cleanse himself very nicely in clear or sacred water thrice daily. The water of the Yamuna is naturally very clear and pure, and thus if anyone bathes there three times, undoubtedly he will be very greatly purified externally. Narada Muni, therefore, instructed Dhruva Maharaja to go to the bank of the Yamuna and thus become externally purified. This is part of the gradual process of practicing mystic yoga. SB4.8.44 TEXT 44 pranayamena tri-vrta pranendriya-mano-malam sanair vyudasyabhidhyayen manasa guruna gurum SYNONYMS pranayamena—by breathing exercises; tri-vrta—by the three recommended ways; prana-indriya—the life air and the senses; manah—mind; malam—impurity; sanaih—gradually; vyudasya—giving up; abhidhyayet—meditate upon; manasa—by the mind; guruna—undisturbed; gurum—the supreme spiritual master, Krsna. TRANSLATION After sitting on your seat, practice the three kinds of breathing exercises, and thus gradually control the life air, the mind and the senses. Completely free yourself from all material contamination, and with great patience begin to meditate on the Supreme Personality of Godhead. PURPORT In this verse the entire yoga system is described in summary, and special stress is given to the breathing exercises for stopping the disturbing mind. The mind, by nature, is always oscillating, for it is very fickle, but the breathing exercise is meant to control it. This process of controlling the mind might have been very possible in those days millions of years ago when Dhruva Maharaja took to it, but at the present moment the mind has to be fixed directly on the lotus feet of the Lord by the chanting process. By chanting the Hare Krsna mantra one immediately concentrates on the sound vibration and thinks of the lotus feet of the Lord, and very quickly one is elevated to the position of samadhi, or trance. If one goes on chanting the holy names of the Lord, which are not different from the Supreme Personality of Godhead, naturally his mind becomes absorbed in thought of the Lord. It is here recommended to Dhruva Maharaja that he meditate on the supreme guru, or supreme spiritual master. The supreme spiritual master is Krsna, who is therefore known as caitya-guru. This refers to the Supersoul, who is sitting in everyone’s heart. He helps from within as stated in Bhagavad-gita, and He sends the spiritual master, who helps from without. The spiritual master is the external manifestation of the caitya-guru, or the spiritual master sitting in everyone’s heart. The process by which we give up our thoughts of material things is called pratyahara, which entails being freed from all material thoughts and engagements. The word abhidhyayet, which is used in this verse, indicates that unless one’s mind is fixed, one cannot meditate. The conclusion, therefore, is that meditation means thinking of the Lord within. Whether one comes to that stage by the astanga-yoga system or by the method recommended in the sastras especially for this present age—to constantly chant the holy name of the Lord—the goal is to meditate on the Supreme Personality of Godhead. SB4.8.45 TEXT 45 prasadabhimukham sasvat prasanna-vadaneksanam sunasam subhruvam caru- kapolam sura-sundaram SYNONYMS prasada-abhimukham—always prepared to offer causeless mercy; sasvat—always; prasanna—pleasing; vadana—mouth; iksanam—vision; su-nasam—very nicely constructed nose; su-bhruvam—very nicely decorated eyebrows; caru—beautiful; kapolam—forehead; sura—the demigods; sundaram—good looking. TRANSLATION [The form of the Lord is described herein.] The Lord’s face is perpetually very beautiful and pleasing in attitude. To the devotees who see Him, He appears never to be displeased, and He is always prepared to award benedictions to them. His eyes, His nicely decorated eyebrows, His raised nose and His broad forehead are all very beautiful. He is more beautiful than all the demigods. PURPORT This verse clearly explains how one has to meditate on the form of the Lord. Impersonal meditation is a bogus invention of modern days. In none of the Vedic literatures is impersonal meditation recommended. In Bhagavad-gita, when meditation is recommended, the word mat-parah, which means “pertaining to Me,” is used. Any Visnu form pertains to Lord Krsna because Lord Krsna is the original Visnu form. Sometimes someone tries to meditate upon the impersonal Brahman, which is described in Bhagavad-gita as avyakta, meaning “unmanifested” or “impersonal.” But it is remarked by the Lord Himself that those who are attached to this impersonal feature of the Lord suffer a very troublesome task because no one can concentrate on the impersonal feature. One has to concentrate on the form of the Lord, which is described here in connection with Dhruva Maharaja’s meditation. As will be apparent from later descriptions, Dhruva Maharaja perfected this kind of meditation, and his yoga was successful. SB4.8.46 TEXT 46 tarunam ramaniyangam arunostheksanadharam pranatasrayanam nrmnam saranyam karunarnavam SYNONYMS tarunam—youthful; ramaniya—attractive; angam—all parts of the body; aruna-ostha—lips pinkish like the rising sun; iksana-adharam—eyes of the same nature; pranata—one who is surrendered; asrayanam—shelter of the surrendered; nrmnam—transcendentally pleasing in all respects; saranyam—the person unto whom it is just worthy to surrender; karuna—merciful like; arnavam—the ocean. TRANSLATION Narada Muni continued: The Lord’s form is always youthful. Every limb and every part of His body is properly formed, free from defect. His eyes and lips are pinkish like the rising sun. He is always prepared to give shelter to the surrendered soul, and anyone so fortunate as to look upon Him feels all satisfaction. The Lord is always worthy to be the master of the surrendered soul, for He is the ocean of mercy. PURPORT Everyone has to surrender to someone superior. That is always the nature of our living condition. At the present moment we are trying to surrender to someone—either to society or to our nation, family, state or government. The surrendering process already exists, but it is never perfect because the person or institution unto whom we surrender is imperfect, and our surrender, having so many ulterior motives, is also imperfect. As such, in the material world no one is worthy to accept anyone’s surrender, nor does anyone fully surrender to anyone else unless obliged to do so. But here the surrendering process is voluntary, and the Lord is worthy to accept the surrender. This surrender by the living entity occurs automatically as soon as he sees the beautiful youthful nature of the Lord. The description given by Narada Muni is not imaginary. The form of the Lord is understood by the parampara system. Mayavadi philosophers say that we have to imagine the form of the Lord, but here Narada Muni does not say that. Rather, he gives the description of the Lord from authoritative sources. He is himself an authority, and he is able to go to Vaikunthaloka and see the Lord personally; therefore his description of the bodily features of the Lord is not imagination. Sometimes we give instructions to our students about the bodily features of the Lord, and they paint Him. Their paintings are not imaginary. The description is given through disciplic succession, just like that given by Narada Muni, who sees the Lord and describes His bodily features. Therefore, such descriptions should be accepted, and if they are painted, that is not imaginative painting. SB4.8.47 TEXT 47 srivatsankam ghana-syamam purusam vana-malinam sankha-cakra-gada-padmair abhivyakta-caturbhujam SYNONYMS srivatsa-ankam—the mark of Srivatsa on the chest of the Lord; ghana-syamam—deeply bluish; purusam—the Supreme Person; vana-malinam—with a garland of flowers; sankha—conchshell; cakra—wheel; gada—club; padmaih—lotus flower; abhivyakta—manifested; catuh-bhujam—four handed. TRANSLATION The Lord is further described as having the mark of Srivatsa, or the sitting place of the goddess of fortune, and His bodily hue is deep bluish. The Lord is a person, He wears a garland of flowers, and He is eternally manifest with four hands, which hold [beginning from the lower left hand] a conchshell, wheel, club and lotus flower. PURPORT Here in this verse the word purusam is very significant. The Lord is never female. He is always male (purusa). Therefore the impersonalist who imagines the Lord’s form as that of a woman is mistaken. The Lord appears in female form if necessary, but His perpetual form is purusa because He is originally male. The feminine feature of the Lord is displayed by goddesses of fortune—Laksmi, Radharani, Sita, etc. All these goddesses of fortune are servitors of the Lord; they are not the Supreme, as falsely imagined by the impersonalist. Lord Krsna in His Narayana feature is always four handed. On the Battlefield of Kuruksetra, when Arjuna wanted to see His universal form, He showed this feature of four-handed Narayana. Some devotees are of the opinion that Krsna is an incarnation of Narayana, but the Bhagavata school says that Narayana is a manifestation of Krsna. SB4.8.48 TEXT 48 kiritinam kundalinam keyura-valayanvitam kaustubhabharana-grivam pita-kauseya-vasasam SYNONYMS kiritinam—the Lord is decorated with a jeweled helmet; kundalinam—with pearl earrings; keyura—jeweled necklace; valaya-anvitam—with jeweled bracelets; kaustubha-abharana-grivam—His neck is decorated by the Kaustubha jewel; pita-kauseya-vasasam—and He is dressed with yellow silk garments. TRANSLATION The entire body of the Supreme Personality of Godhead, Vasudeva, is decorated. He wears a valuable jeweled helmet, necklaces and bracelets, His neck is adorned with the Kaustubha jewel, and He is dressed in yellow silk garments. SB4.8.49 TEXT 49 kanci-kalapa-paryastam lasat-kancana-nupuram darsaniyatamam santam mano-nayana-vardhanam SYNONYMS kanci-kalapa—small bells; paryastam—surrounding the waist; lasat-kancana-nupuram—His legs are decorated with golden ankle bells; darsaniya-tamam—the superexcellent feature; santam—peaceful, calm and quiet; manah-nayana-vardhanam—very pleasing to the eyes and the mind. TRANSLATION The Lord is decorated with small golden bells around His waist, and His lotus feet are decorated with golden ankle bells. All His bodily features are very attractive and pleasing to the eyes. He is always peaceful, calm and quiet and very pleasing to the eyes and the mind. SB4.8.50 TEXT 50 padbhyam nakha-mani-srenya vilasadbhyam samarcatam hrt-padma-karnika-dhisnyam akramyatmany avasthitam SYNONYMS padbhyam—by His lotus feet; nakha-mani-srenya—by the light of the jewellike nails on the toes; vilasadbhyam—glittering lotus feet; samarcatam—persons who are engaged in worshiping them; hrt-padma-karnika—the whorl of the lotus flower of the heart; dhisnyam—situated; akramya—seizing; atmani—in the heart; avasthitam—situated. TRANSLATION Real yogis meditate upon the transcendental form of the Lord as He stands on the whorl of the lotus of their hearts, the jewellike nails of His lotus feet glittering. SB4.8.51 TEXT 51 smayamanam abhidhyayet sanuragavalokanam niyatenaika-bhutena manasa varadarsabham SYNONYMS smayamanam—the Lord’s smiling; abhidhyayet—one should meditate upon Him; sa-anuraga-avalokanam—one who is looking toward the devotees with great affection; niyatena—in this way, regularly; eka-bhutena—with great attention; manasa—with the mind; vara-da-rsabham—one should meditate upon the greatest bestower of benedictions. TRANSLATION The Lord is always smiling, and the devotee should constantly see the Lord in this form, as He looks very mercifully toward the devotee. In this way the meditator should look toward the Supreme Personality of Godhead, the bestower of all benedictions. PURPORT The word niyatena is very significant in this connection, for it indicates that one should execute the meditation practice as stated above. One should not manufacture a way of meditation on the Supreme Personality of Godhead, but should follow the authorized sastras and personalities. By this prescribed method one can practice concentration upon the Lord until one is so fixed that he remains in trance, thinking always of the form of the Lord. The word used here is eka-bhutena, which means “with great attention and concentration.” If one concentrates on the descriptions of the bodily features of the Lord, one will never fall down. SB4.8.52 TEXT 52 evam bhagavato rupam subhadram dhyayato manah nirvrtya paraya turnam sampannam na nivartate SYNONYMS evam—thus; bhagavatah—of the Supreme Personality of Godhead; rupam—form; su-bhadram—very auspicious; dhyayatah—meditating; manah—the mind; nirvrtya—being freed from all material contamination; paraya—transcendental; turnam—very soon; sampannam—being enriched; na—never; nivartate—come down. TRANSLATION One who meditates in this way, concentrating his mind upon the always auspicious form of the Lord, is very soon freed from all material contamination, and he does not come down from meditation upon the Lord. PURPORT This fixed meditation is called samadhi, or trance. A person constantly engaged in the transcendental loving service of the Lord cannot be deviated from meditating on the form of the Lord, as described herein. The arcana-marga, or the devotional path prescribed in the Pancaratra system of devotional service for worshiping the Deity in the temple, makes the devotee think constantly of the Lord; that is samadhi, or trance. One who practices in this way cannot deviate from the service of the Lord, and that makes him perfect in the mission of human life. SB4.8.53 TEXT 53 japas ca paramo guhyah sruyatam me nrpatmaja yam sapta-ratram prapathan puman pasyati khecaran SYNONYMS japah ca—the chanting mantra in this connection; paramah—very, very; guhyah—confidential; sruyatam—please hear; me—from me; nrpa-atmaja—O son of the King; yam—which; sapta-ratram—seven nights; prapathan—chanting; puman—a person; pasyati—can see; khe-caran—human beings who travel in space. TRANSLATION O son of the King, now I shall speak unto you the mantra which is to be chanted with this process of meditation. One who carefully chants this mantra for seven nights can see the perfect human beings flying in the sky. PURPORT Within this universe there is a planet called Siddhaloka. The inhabitants of Siddhaloka are by nature perfect in the yoga achievements, which are of eight varieties: one can become smaller than the smallest, lighter than the lightest, or bigger than the biggest; one can immediately get whatever he likes, one can even create a planet, etc. These are some of the yogic perfections. By virtue of the laghima-siddhi, or purificatory process to become lighter than the lightest, the inhabitants of Siddhaloka can fly in the sky without airplanes or airships. It is hinted herein by Narada Muni to Dhruva Maharaja that by meditating upon the transcendental form of the Lord and at the same time chanting the mantra one becomes so perfect within seven days that he can see the human beings who fly in the sky. Narada Muni uses the word japah, which indicates that the mantra to be chanted is very confidential. One may ask, “If it is confidential, why is it mentioned in the writing of Srimad-Bhagavatam?” It is confidential in this sense: one may receive a published mantra anywhere, but unless it is accepted through the chain of disciplic succession, the mantra does not act. It is said by authoritative sources that any mantra chanted without having been received from the disciplic succession has no efficacy. Another point established in this verse is that meditation should be carried on with the chanting of a mantra. Chanting of the Hare Krsna mantra is the easiest process of meditation in this age. As soon as one chants the Hare Krsna mantra, he sees the forms of Krsna, Rama and Their energies, and that is the perfect stage of trance. One should not artificially try to see the form of the Lord while chanting Hare Krsna, but when the chanting is performed offenselessly the Lord will automatically reveal Himself to the view of the chanter. The chanter, therefore, has to concentrate on hearing the vibration, and without extra endeavor on his part, the Lord will automatically appear. SB4.8.54 TEXT 54 om namo bhagavate vasudevaya mantrenanena devasya kuryad dravyamayim budhah saparyam vividhair dravyair desa-kala-vibhagavit SYNONYMS om—O my Lord; namah—I offer my respectful obeisances; bhagavate—unto the Supreme Personality of Godhead; vasudevaya—unto the Supreme Lord, Vasudeva; mantrena—by this hymn, or mantra; anena—this; devasya—of the Lord; kuryat—one should do; dravyamayim—physical; budhah—one who is learned; saparyam—worship by the prescribed method; vividhaih—with varieties; dravyaih—paraphernalia; desa—according to country; kala—time; vibhaga-vit—one who knows the divisions. TRANSLATION Om namo bhagavate vasudevaya. This is the twelve-syllable mantra for worshiping Lord Krsna. One should install the physical forms of the Lord, and with the chanting of the mantra one should offer flowers and fruits and other varieties of foodstuffs exactly according to the rules and regulations prescribed by authorities. But this should be done in consideration of place, time, and attendant conveniences and inconveniences. PURPORT Om namo bhagavate vasudevaya is known as the dvadasaksara-mantra. This mantra is chanted by Vaisnava devotees, and it begins with pranava, or omkara. There is an injunction that those who are not brahmanas cannot pronounce the pranava mantra. But Dhruva Maharaja was born a ksatriya. He at once admitted before Narada Muni that as a ksatriya he was unable to accept Narada’s instruction of renunciation and mental equilibrium, which are the concern of a brahmana. Still, although not a brahmana but a ksatriya, Dhruva was allowed, on the authority of Narada, to pronounce the pranava omkara. This is very significant. Especially in India, the caste brahmanas object greatly when persons from other castes, who are not born in brahmana families, recite this pranava mantra. But here is tacit proof that if a person accepts the Vaisnava mantra or Vaisnava way of worshiping the Deity, he is allowed to chant the pranava mantra. In Bhagavad-gita the Lord personally accepts that anyone, even one of a low species, can be elevated to the highest position and go back home, back to Godhead, simply if he worships properly. The prescribed rules, as stated here by Narada Muni, are that one should accept the mantra through a bona fide spiritual master and hear the mantra in the right ear. Not only should one chant or murmur the mantra, but in front of him he must have the Deity, or physical form of the Lord. Of course, when the Lord appears it is no longer a physical form. For example, when an iron rod is made red-hot in a fire, it is no longer iron; it is fire. Similarly, when we make a form of the Lord—whether of wood or stone or metal or jewels or paint, or even a form within the mind—it is a bona fide, spiritual, transcendental form of the Lord. Not only must one receive the mantra from the bona fide spiritual master like Narada Muni or his representative in the disciplic succession, but one must chant the mantra. And not only must one chant, but he should also offer whatever foodstuff is available in his part of the world, according to time and convenience. The method of worship—chanting the mantra and preparing the forms of the Lord—is not stereotyped, nor is it exactly the same everywhere. lt is specifically mentioned in this verse that one should take consideration of the time, place and available conveniences. Our Krsna consciousness movement is going on throughout the entire world, and we also install Deities in different centers. Sometimes our Indian friends, puffed up with concocted notions, criticize, “This has not been done. That has not been done.” But they forget this instruction of Narada Muni to one of the greatest Vaisnavas, Dhruva Maharaja. One has to consider the particular time, country and conveniences. What is convenient in India may not be convenient in the Western countries. Those who are not actually in the line of acaryas, or who personally have no knowledge of how to act in the role of acarya, unnecessarily criticize the activities of the ISKCON movement in countries outside of India. The fact is that such critics cannot do anything personally to spread Krsna consciousness. If someone does go and preach, taking all risks and allowing all considerations for time and place, it might be that there are changes in the manner of worship, but that is not at all faulty according to sastra. Srimad Viraraghava Acarya, an acarya in the disciplic succession of the Ramanuja-sampradaya, has remarked in his commentary that candalas, or conditioned souls who are born in lower than sudra families, can also be initiated according to circumstances. The formalities may be slightly changed here and there to make them Vaisnavas. Lord Caitanya Mahaprabhu recommends that His name should be heard in every nook and corner of the world. How is this possible unless one preaches everywhere? The cult of Lord Caitanya Mahaprabhu is bhagavata-dharma, and He especially recommends krsna-katha, or the cult of Bhagavad-gita and Srimad-Bhagavatam. He recommends that every Indian, considering this task to be para-upakara, or welfare activity, take the Lord’s message to other residents of the world. “Other residents of the world” does not refer only to those who are exactly like the Indian brahmanas and ksatriyas, or like the caste brahmanas, who claim to be brahmanas because they were born in the families of brahmanas. The principle that only Indians and Hindus should be brought into the Vaisnava cult is a mistaken idea. There should be propaganda to bring everyone to the Vaisnava cult. The Krsna consciousness movement is meant for this purpose. There is no bar to propagating the Krsna consciousness movement even among people who are born in candala, mleccha or yavana families. Even in India, this point has been enunciated by Srila Sanatana Gosvami in his book Hari-bhakti-vilasa, which is smrti and is the authorized Vedic guide for Vaisnavas in their daily behavior. Sanatana Gosvami says that as bell metal can turn to gold when mixed with mercury in a chemical process, so, by the bona fide diksa, or initiation method, anyone can become a Vaisnava. One should take initiation from a bona fide spiritual master coming in the disciplic succession, who is authorized by his predecessor spiritual master. I his is called diksa-vidhana. Lord Krsna states in Bhagavad-gita, vyapasritya: one should accept a spiritual master. By this process the entire world can be converted to Krsna consciousness.