Srimad-Bhagavatam: Canto 7: “The Science of God”
by His Divine Grace A. C. Bhaktivedanta Swami Prabhupada

Chapter Nine

SB7.9.42

TEXT 42

ko nv atra te ’khila-guro bhagavan prayasa

uttarane ’sya bhava-sambhava-lopa-hetoh

mudhesu vai mahad-anugraha arta-bandho

kim tena te priya-janan anusevatam nah

SYNONYMS

kah—what is that; nu—indeed; atra—in this matter; te—of Your Lordship; akhila-guro—O supreme spiritual master of the entire creation; bhagavan—O Supreme Lord, O Personality of Godhead; prayasah—endeavor; uttarane—for the deliverance of these fallen souls; asya—of this; bhava-sambhava—of creation and maintenance; lopa—and of annihilation; hetoh—of the cause; mudhesu—unto the foolish persons rotting in this material world; vai—indeed; mahat-anugrahah—compassion by the Supreme; arta-bandho—O friend of the suffering living entities; kim—what is the difficulty; tena—with that; te—of Your Lordship; priya-janan—the dear persons (devotees); anusevatam—of those always engaged in serving; nah—like us (who are so engaged).

TRANSLATION

O my Lord, O Supreme Personality of Godhead, original spiritual master of the entire world, what is the difficulty for You, who manage the affairs of the universe, in delivering the fallen souls engaged in Your devotional service? You are the friend of all suffering humanity, and for great personalities it is necessary to show mercy to the foolish. Therefore I think that You will show Your causeless mercy to persons like us, who engage in Your service.

PURPORT

Here the words priya janan anusevatam nah indicate that the Supreme Lord, the Supreme Personality of Godhead, is very favorable to devotees who act according to the instructions of His own pure devotee. In other words, one must become the servant of the servant of the servant of the Lord. If one wants to become the servant of the Lord directly, this is not as fruitful as engaging in the service of the Lord’s servant. This is the direction of Sri Caitanya Mahaprabhu, who shows us the way to become gopi-bhartuh pada-kamalayor dasa-dasanudasah. One should not be proud of becoming directly the servant of the Supreme Personality of Godhead. Rather, one must seek a pure devotee, a servant of the Lord, and engage oneself in the service of such a servant. The more one becomes the servant of the servant, the more one becomes perfect in devotional service. This is also the injunction of Bhagavad-gita: evam parampara-praptam imam rajarsayo viduh [Bg. 4.2]. One can understand the science of the Supreme Personality of Godhead simply by the parampara system. In this regard, Srila Narottama dasa Thakura says, tandera carana sevi bhakta-sane vasa: “Let me serve the lotus feet of the devotees of the Lord, and let me live with devotees.” Janame janame haya, ei abhilasa. Following Narottama dasa Thakura, one should aspire to be a servant of the Lord’s servant, life after life. Srila Bhaktivinoda Thakura also sings, tumi ta’ thakura, tomara kukura, baliya janaha more: “O my Lord, O Vaisnava, please consider me your dog.” One must become the dog of a Vaisnava, a pure devotee, for a pure devotee can deliver Krsna without difficulty. Krsna se tomara, krsna dite para. Krsna is the property of His pure devotee, and if we take shelter of a pure devotee, he can deliver Krsna very easily. Prahlada wants to engage in the service of a devotee, and therefore he prays to Krsna, “My dear Lord, kindly give me the shelter of Your very dear devotee so that I may engage in his service and You may then be pleased.” Mad-bhakta-pujabhyadhika (Bhag. 11.19.21). The Lord says, “Engaging in the service of My devotee is better than trying to engage in My devotional service.”

Another significant point in this verse is that by devotional service Prahlada Maharaja does not want to benefit alone. Rather, he prays to the Lord that all of us fallen souls in this material world may, by the grace of the Lord, engage in the service of His servant and thus be delivered. The grace of the Lord is not at all difficult for the Lord to bestow, and thus Prahlada Maharaja wants to save the whole world by spreading Krsna consciousness.

SB7.9.43

TEXT 43

naivodvije para duratyaya-vaitaranyas

tvad-virya-gayana-mahamrta-magna-cittah

soce tato vimukha-cetasa indriyartha-

maya-sukhaya bharam udvahato vimudhan

SYNONYMS

na—not; eva—certainly; udvije—I am disturbed or afraid; para—O Supreme; duratyaya—insurmountable or very difficult to cross; vaitaranyah—of the Vaitarani, the river of the material world; tvat-virya—of Your Lordship’s glories and activities; gayana—from chanting or distributing; maha-amrta—in the great ocean of nectarean spiritual bliss; magna-cittah—whose consciousness is absorbed; soce—I am simply lamenting; tatah—from that; vimukha-cetasah—the fools and rascals who are bereft of Krsna consciousness; indriya-artha—in sense gratification; maya-sukhaya—for temporary, illusory happiness; bharam—the false burden or responsibility (of maintaining one’s family, society and nation and elaborate arrangements for that purpose); udvahatah—who are lifting (by making grand plans for this arrangement); vimudhan—although all of them are nothing but fools and rascals (I am thinking of them also).

TRANSLATION

O best of the great personalities, I am not at all afraid of material existence, for wherever I stay I am fully absorbed in thoughts of Your glories and activities. My concern is only for the fools and rascals who are making elaborate plans for material happiness and maintaining their families, societies and countries. I am simply concerned with love for them.

PURPORT

Throughout the entire world, everyone is making big, big plans to adjust the miseries of the material world, and this is true at present, in the past and in the future. Nonetheless, although they make elaborate political, social and cultural plans, they have all been described herein as vimudha—fools. The material world has been described in Bhagavad-gita as duhkhalayam asasvatam [Bg. 8.15]—temporary and miserable—but these fools are trying to turn the material world into sukhalayam, a place of happiness, not knowing how everything acts by the arrangement of material nature, which works in her own way.

prakrteh kriyamanani
gunaih karmani sarvasah
ahankara-vimudhatma
kartaham iti manyate

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

There is a plan for material nature, personally known as Durga, to punish the demons. Although the asuras, the godless demons, struggle for existence, they are directly attacked by the goddess Durga, who is well equipped with ten hands with different types of weapons to punish them. She is carried by her lion carrier, or the modes of passion and ignorance. Everyone struggles very hard to fight through the modes of passion and ignorance and conquer material nature, but at the end everyone is vanquished by nature’s laws.

There is a river known as Vaitarani between the material and spiritual worlds, and one must cross this river to reach the other side, or the spiritual world. This is an extremely difficult task. As the Lord says in Bhagavad-gita (7.14), daivi hy esa guna-mayi mama maya duratyaya: “This divine energy of Mine, consisting of the three modes of material nature, is difficult to overcome.” The same word duratyaya, meaning “very difficult,” is used here. Therefore one cannot surpass the stringent laws of material nature except by the mercy of the Supreme Lord. Nonetheless, although all materialists are baffled in their plans, they try again and again to become happy in this material world. Therefore they have been described as vimudha—first-class fools. As for Prahlada Maharaja, he was not at all unhappy, for although he was in the material world, he was full of Krsna consciousness. Those who are Krsna conscious, trying to serve the Lord, are not unhappy, whereas one who has no assets in Krsna consciousness and is struggling for existence is not only foolish but extremely unhappy also. Prahlada Maharaja was happy and unhappy simultaneously. He felt happiness and transcendental bliss because of his being Krsna conscious, yet he felt great unhappiness for the fools and rascals who make elaborate plans to be happy in this material world.

SB7.9.44

TEXT 44

prayena deva munayah sva-vimukti-kama

maunam caranti vijane na parartha-nisthah

naitan vihaya krpanan vimumuksa eko

nanyam tvad asya saranam bhramato ’nupasye

SYNONYMS

prayena—generally, in almost all cases; deva—O my Lord; munayah—the great saintly persons; sva—personal, own; vimukti-kamah—ambitious for liberation from this material world; maunam—silently; caranti—they wander (in places like the Himalayan forests, where they have no touch with the activities of the materialists); vijane—in solitary places; na—not; para-artha-nisthah—interested in working for others by giving them the benefit of the Krsna consciousness movement, by enlightening them with Krsna consciousness; na—not; etan—these; vihaya—leaving aside; krpanan—fools and rascals (engaged in materialistic activity who do not know the benefit of the human form of life); vimumukse—I desire to be liberated and to return home, back to Godhead; ekah—alone; na—not; anyam—other; tvat—but for You; asya—of this; saranam—shelter; bhramatah—of the living entity rotating and wandering throughout the material universes; anupasye—do I see.

TRANSLATION

My dear Lord Nrsimhadeva, I see that there are many saintly persons indeed, but they are interested only in their own deliverance. Not caring for the big cities and towns, they go to the Himalayas or the forest to meditate with vows of silence [mauna-vrata]. They are not interested in delivering others. As for me, however, I do not wish to be liberated alone, leaving aside all these poor fools and rascals. I know that without Krsna consciousness, without taking shelter of Your lotus feet, one cannot be happy. Therefore I wish to bring them back to shelter at Your lotus feet.

PURPORT

This is the decision of the Vaisnava, the pure devotee of the Lord. For himself he has no problems, even if he has to stay in this material world, because his only business is to remain in Krsna consciousness. The Krsna conscious person can go even to hell and still be happy. Therefore Prahlada Maharaja said, naivodvije para duratyaya-vaitaranyah: “O best of the great personalities, I am not at all afraid of material existence.” The pure devotee is never unhappy in any condition of life. This is confirmed in Srimad-Bhagavatam (6.17.28):

narayana-parah sarve
na kutascana bibhyati
svargapavarga-narakesv
api tulyartha-darsinah

“Devotees solely engaged in the devotional service of the Supreme Personality of Godhead, Narayana, never fear any condition of life. For them the heavenly planets, liberation and the hellish planets are all the same, for such devotees are interested only in the service of the Lord.”

For a devotee, being situated in the heavenly planets and being in the hellish planets are equal, for a devotee lives neither in heaven nor in hell but with Krsna in the spiritual world. The secret of success for the devotee is not understood by the karmis and jnanis. Karmis therefore try to be happy by material adjustment, and jnanis want to be happy by becoming one with the Supreme. The devotee has no such interest. He is not interested in so-called meditation in the Himalayas or the forest. Rather, his interest is in the busiest part of the world, where he teaches people Krsna consciousness. The Krsna consciousness movement was started for this purpose. We do not teach one to meditate in a secluded place just so that one may show that he has become very much advanced and may be proud of his so-called transcendental meditation, although he engages in all sorts of foolish materialistic activity. A Vaisnava like Prahlada Maharaja is not interested in such a bluff of spiritual advancement. Rather, he is interested in enlightening people in Krsna consciousness because that is the only way for them to become happy. Prahlada Maharaja says clearly, nanyam tvad asya saranam bhramato’nupasye: “I know that without Krsna consciousness, without taking shelter of Your lotus feet, one cannot be happy.” One wanders within the universe, life after life, but by the grace of a devotee, a servant of Sri Caitanya Mahaprabhu, one can get the clue to Krsna consciousness and then not only become happy in this world but also return home, back to Godhead. That is the real target in life. The members of the Krsna consciousness movement are not at all interested in so-called meditation in the Himalayas or the forest, where one will only make a show of meditation, nor are they interested in opening many schools for yoga and meditation in the cities. Rather, every member of the Krsna consciousness movement is interested in going door to door to try to convince people about the teachings of Bhagavad-gita As It Is, the teachings of Lord Caitanya. That is the purpose of the Hare Krsna movement. The members of the Krsna consciousness movement must be fully convinced that without Krsna one cannot be happy. Thus the Krsna conscious person avoids all kinds of pseudo spiritualists, transcendentalists, meditators, monists, philosophers and philanthropists.

SB7.9.45

TEXT 45

yan maithunadi-grhamedhi-sukham hi tuccham

kanduyanena karayor iva duhkha-duhkham

trpyanti neha krpana bahu-duhkha-bhajah

kandutivan manasijam visaheta dhirah

SYNONYMS

yat—that which (is meant for material sense gratification); maithuna-adi—represented by talking of sex, reading sexual literature or enjoying sex life (at home or outside, as in a club); grhamedhi-sukham—all types of material happiness based on attachment to family, society, friendship, etc.; hi—indeed; tuccham—insignificant; kanduyanena—with the itching; karayoh—of the two hands (to relieve the itching); iva—like; duhkha-duhkham—different types of unhappiness (into which one is put after such itching sense gratification); trpyanti—become satisfied; na—never; iha—in material sense gratification; krpanah—the foolish persons; bahu-duhkha-bhajah—subjected to various types of material unhappiness; kanduti-vat—if one can learn from such itching; manasi-jam—which is simply a mental concoction (actually there is no happiness); visaheta—and tolerates (such itching); dhirah—(he can become) a most perfect, sober person.

TRANSLATION

Sex life is compared to the rubbing of two hands to relieve an itch. Grhamedhis, so-called grhasthas who have no spiritual knowledge, think that this itching is the greatest platform of happiness, although actually it is a source of distress. The krpanas, the fools who are just the opposite of brahmanas, are not satisfied by repeated sensuous enjoyment. Those who are dhira, however, who are sober and who tolerate this itching, are not subjected to the sufferings of fools and rascals.

PURPORT

Materialists think that sexual indulgence is the greatest happiness in this material world, and therefore they make elaborate plans to satisfy their senses, especially the genitals. This is generally found everywhere, and specifically found in the Western world, where there are regular arrangements to satisfy sex life in different ways. Actually, however, this has not made anyone happy. Even the hippies, who have given up all the materialistic comforts of their fathers and grandfathers, cannot give up the sensational happiness of sex life. Such persons are described here as krpanas, misers. The human form of life is a great asset, for in this life one can fulfill the goal of existence. Unfortunately, however, because of a lack of education and culture, people are victimized by the false happiness of sex life. Prahlada Maharaja therefore advises one not to be misled by this civilization of sense gratification, and especially not by sex life. Rather, one should be sober, avoid sense gratification and be Krsna conscious. The lusty person, who is compared to a foolish miser, never gets happiness by sense gratification. The influence of material nature is very difficult to surpass, but as stated by Krsna in Bhagavad-gita (7.14), mam eva ye prapadyante, mayam etam taranti te: if one voluntarily submits to the lotus feet of Krsna, he can be saved very easily.

In reference to the low-grade happiness of sex life, Yamunacarya says in this connection:

yadavadhi mama cetah krsna-padaravinde
nava-nava-rasa-dhamanudyata rantum asit
tadavadhi bata nari-sangame smaryamane
bhavati mukha-vikarah sustu nisthivanam ca

“Since I have been engaged in the transcendental loving service of Krsna, realizing ever-new pleasure in Him, whenever I think of sex pleasure, I spit at the thought, and my lips curl with distaste.” Yamunacarya had formerly been a great king who enjoyed sexual happiness in various ways, but since he later engaged himself in the service of the Lord, he enjoyed spiritual bliss and hated to think of sex life. If sexual thoughts came to him, he would spit with disgust.

SB7.9.46

TEXT 46

mauna-vrata-sruta-tapo-’dhyayana-sva-dharma-

vyakhya-raho-japa-samadhaya apavargyah

prayah param purusa te tv ajitendriyanam

varta bhavanty uta na vatra tu dambhikanam

SYNONYMS

mauna—silence; vrata—vows; sruta—Vedic knowledge; tapah—austerity; adhyayana—study of scripture; sva-dharma—executing varnasrama-dharma; vyakhya—explaining the sastras; rahah—living in a solitary place; japa—chanting or reciting mantras; samadhayah—remaining in trance; apavargyah—these are ten types of activities for advancing on the path of liberation; prayah—generally; param—the only means; purusa—O my Lord; te—all of them; tu—but; ajita-indriyanam—of persons who cannot control the senses; vartah—means of living; bhavanti—are; uta—so it is said; na—not; va—or; atra—in this connection; tu—but; dambhikanam—of persons who are falsely proud.

TRANSLATION

O Supreme Personality of Godhead, there are ten prescribed methods on the path to liberation—to remain silent, not to speak to anyone, to observe vows, to amass all kinds of Vedic knowledge, to undergo austerities, to study the Vedas and other Vedic literatures, to execute the duties of varnasrama-dharma, to explain the sastras, to stay in a solitary place, to chant mantras silently, and to be absorbed in trance. These different methods for liberation are generally only a professional practice and means of livelihood for those who have not conquered their senses. Because such persons are falsely proud, these procedures may not be successful.

PURPORT

As stated in Srimad-Bhagavatam (6.1.15):

kecit kevalaya bhaktya
vasudeva-parayanah
agham dhunvanti kartsnyena
niharam iva bhaskarah

“Only a rare person who has adopted complete, unalloyed devotional service to Krsna can uproot the weeds of sinful actions with no possibility that they will revive. He can do this simply by discharging devotional service, just as the sun can immediately dissipate fog by its rays.” The real purpose of human life is to attain liberation from material entanglement. Such liberation may be achieved by many methods (tapasa brahmacaryena samena ca damena ca [SB 6.1.13]), but all of them more or less depend on tapasya, austerity, which begins with celibacy. Sukadeva Gosvami says that those who are vasudeva-parayana, who have fully surrendered to the lotus feet of Lord Vasudeva, Krsna, automatically achieve the results of mauna (silence), vrata (vows) and other such methods simply by discharging devotional service. In other words, these methods are not so powerful. If one takes to devotional service, all of them are very easily performed.

Mauna, for example, does not mean that one should just stop speaking. The tongue is meant for speaking, although sometimes, to make a big show, a person remains silent. There are many who observe silence some day in a week. Vaisnavas, however, do not observe such silence. Silence means not speaking foolishly. Speakers at assemblies, conferences and meetings generally speak foolishly like toads. This is described by Srila Rupa Gosvami as vaco vegam. One who wants to say something can show himself to be a big orator, but rather than go on speaking nonsense, better to remain silent. This method of silence, therefore, is recommended for persons very attached to speaking nonsense. One who is not a devotee must speak nonsensically because he does not have the power to speak about the glories of Krsna. Thus whatever he says is influenced by the illusory energy and is compared to the croaking of a frog. One who speaks about the glories of the Lord, however, has no need to be silent. Caitanya Mahaprabhu recommends, kirtaniyah sada harih: [Cc. adi 17.31] one should go on chanting the glories of the Lord twenty-four hours a day. There is no question of becoming mauna, or silent.

The ten processes for liberation or improvement on the path of liberation are not meant for the devotees. Kevalaya bhaktya: if one simply engages in devotional service to the Lord, all ten methods of liberation are automatically observed. Prahlada Maharaja’s proposal is that such processes may be recommended for the ajitendriya, those who cannot conquer their senses. Devotees, however, have already conquered their senses. Sarvopadhi-vinirmuktam tat-paratvena nirmalam: [Cc. Madhya 19.170] a devotee is already freed from material contamination. Srila Bhaktisiddhanta Sarasvati Thakura therefore said:

dusta mana! tumi kisera vaisnava?
pratisthara tare, nirjanera ghare,
tava hari-nama kevala kaitava

There are many who like to chant the Hare Krsna mantra in a silent, solitary place, but if one is not interested in preaching, talking constantly to the nondevotees, the influence of the modes of nature is very difficult to surpass. Therefore unless one is extremely advanced in Krsna consciousness, one should not imitate Haridasa Thakura, who had no other business than chanting the holy name always, twenty-four hours a day. Prahlada Maharaja does not condemn such a process; he accepts it, but without active service to the Lord, simply by such methods one generally cannot attain liberation. One cannot attain liberation simply by false pride.

SB7.9.47

TEXT 47

rupe ime sad-asati tava veda-srste

bijankurav iva na canyad arupakasya

yuktah samaksam ubhayatra vicaksante tvam

yogena vahnim iva darusu nanyatah syat

SYNONYMS

rupe—in the forms; ime—these two; sat-asati—the cause and the effect; tava—Your; veda-srste—explained in the Vedas; bija-ankurau—the seed and the sprout; iva—like; na—never; ca—also; anyat—any other; arupakasya—of You, who possess no material form; yuktah—those engaged in Your devotional service; samaksam—before the very eyes; ubhayatra—in both ways (spiritually and materially); vicaksante—can actually see; tvam—You; yogena—simply by the method of devotional service; vahnim—fire; iva—like; darusu—in wood; na—not; anyatah—from any other means; syat—it is possible.

TRANSLATION

By authorized Vedic knowledge one can see that the forms of cause and effect in the cosmic manifestation belong to the Supreme Personality of Godhead, for the cosmic manifestation is His energy. Both cause and effect are nothing but energies of the Lord. Therefore, O my Lord, just as a wise man, by considering cause and effect, can see how fire pervades wood, those engaged in devotional service understand how You are both the cause and effect.

PURPORT

As described in previous verses, many so-called students of spiritual understanding follow the ten different methods known as mauna-vrata-sruta-tapo-’dhyayana-sva-dharma-vyakhya-raho japa-samadhayah. These may be very attractive, but by following such methods, one cannot actually understand the real cause and effect and the original cause of everything (janmady asya yatah [Bhag. 1.1.1]). The original source of everything is the Supreme Personality of Godhead Himself (sarva-karana-karanam [Bs. 5.1]). This original source of everything is Krsna, the supreme ruler. Isvarah paramah krsnah sac-cid-ananda-vigrahah [Bs. 5.1]. He has His eternal spiritual form. Indeed, He is the root of everything (bijam mam sarva-bhutanam). Whatever manifestations exist, their cause is the Supreme Personality of Godhead. This cannot be understood by so-called silence or by any other hodgepodge method. The supreme cause can be understood only by devotional service, as stated in Bhagavad-gita (bhaktya mam abhijanati [Bg. 18.55]). Elsewhere in Srimad-Bhagavatam (11.14.21), the Supreme Godhead personally says, bhaktyaham ekaya grahyah: one can understand the original cause of all causes, the Supreme Person, only by devotional service, not by show-bottle exhibitionism.

SB7.9.48

TEXT 48

tvam vayur agnir avanir viyad ambu matrah

pranendriyani hrdayam cid anugrahas ca

sarvam tvam eva saguno vigunas ca bhuman

nanyat tvad asty api mano-vacasa niruktam

SYNONYMS

tvam—You (are); vayuh—air; agnih—fire; avanih—earth; viyat—sky; ambu—water; matrah—the sense objects; prana—the life airs; indriyani—the senses; hrdayam—the mind; cit—consciousness; anugrahah ca—and false ego or the demigods; sarvam—everything; tvam—You; eva—only; sa-gunah—material nature with its three modes; vigunah—the spiritual spark and Supersoul, which are beyond material nature; ca—and; bhuman—O my great Lord; na—not; anyat—other; tvat—than You; asti—is; api—although; manah-vacasa—by mind and words; niruktam—everything manifested.

TRANSLATION

O Supreme Lord, You are actually the air, the earth, fire, sky and water. You are the objects of sense perception, the life airs, the five senses, the mind, consciousness and false ego. Indeed, You are everything, subtle and gross. The material elements and anything expressed, either by the words or by the mind, are nothing but You.

PURPORT

This is the all-pervasive conception of the Supreme Personality of Godhead, which explains how He spreads everywhere and anywhere. Sarvam khalv idam brahma: everything is Brahman—the Supreme Brahman, Krsna. Nothing exists without Him. As the Lord says in Bhagavad-gita (9.4):

maya tatam idam sarvam
jagad avyakta-murtina
mat-sthani sarva-bhutani
na caham tesv avasthitah

“I exist everywhere, and everything exists in Me, yet I am not visible everywhere.” The Lord can be visible only through devotional service. Tatra tisthami narada yatra gayanti mad-bhaktah: the Supreme Lord stays only where His devotees chant His glories.

SB7.9.49

TEXT 49

naite guna na gunino mahad-adayo ye

sarve manah prabhrtayah sahadeva-martyah

ady-antavanta urugaya vidanti hi tvam

evam vimrsya sudhiyo viramanti sabdat

SYNONYMS

na—neither; ete—all these; gunah—three qualities of material nature; na—nor; guninah—the predominating deities of the three modes of material nature (namely Lord Brahma, the predominating deity of passion, and Lord Siva, the predominating deity of ignorance); mahat-adayah—the five elements, the senses and the sense objects; ye—those which; sarve—all; manah—the mind; prabhrtayah—and so on; saha-deva-martyah—with the demigods and the mortal human beings; adi-anta-vantah—who all have a beginning and end; urugaya—O Supreme Lord, who are glorified by all saintly persons; vidanti—understand; hi—indeed; tvam—Your Lordship; evam—thus; vimrsya—considering; sudhiyah—all wise men; viramanti—cease; sabdat—from studying or understanding the Vedas.

TRANSLATION

Neither the three modes of material nature [sattva-guna, rajo-guna and tamo-guna], nor the predominating deities controlling these three modes, nor the five gross elements, nor the mind, nor the demigods nor the human beings can understand Your Lordship, for they are all subjected to birth and annihilation. Considering this, the spiritually advanced have taken to devotional service. Such wise men hardly bother with Vedic study. Instead, they engage themselves in practical devotional service.

PURPORT

As stated in several places, bhaktya mam abhijanati: [Bg. 18.55] only by devotional service can the Supreme Lord be understood. The intelligent person, the devotee, does not bother much about the practices mentioned in text 46 (mauna-vrata-sruta-tapo-’dhyayana-sva-dharma). After understanding the Supreme Lord through devotional service, such devotees are no longer interested in studies of the Vedas. Indeed, this is confirmed in the Vedas also. The Vedas say, kim artha vayam adhyesyamahe kim artha vayam vaksyamahe. What is the use of studying so many Vedic literatures? What is the use of explaining them in different ways? Vayam vaksyamahe. No one needs to study any more Vedic literatures, nor does anyone need to describe them by philosophical speculation. Bhagavad-gita (2.52) also says:

yada te moha-kalilam
buddhir vyatitarisyati
tada gantasi nirvedam
srotavyasya srutasya ca

When one understands the Supreme Personality of Godhead by executing devotional service, one ceases the practice of studying the Vedic literature. Elsewhere it is said, aradhito yadi haris tapasa tatah kim. If one can understand the Supreme Personality of Godhead and engage in His service, there is no more need of severe austerities, penances and so on. However, if after performing severe austerities and penances one does not understand the Supreme Personality of Godhead, such practices are useless.

SB7.9.50

TEXT 50

tat te ’rhattama namah stuti-karma-pujah

karma smrtis caranayoh sravanam kathayam

samsevaya tvayi vineti sad-angaya kim

bhaktim janah paramahamsa-gatau labheta

SYNONYMS

tat—therefore; te—unto You; arhat-tama—O supreme of all worshipable persons; namah—respectful obeisances; stuti-karma-pujah—worshiping Your Lordship by offering prayers and other devotional activities; karma—activities being dedicated to You; smrtih—constant remembrance; caranayoh—of Your lotus feet; sravanam—always hearing; kathayam—in topics (about You); samsevaya—such devotional service; tvayi—unto You; vina—without; iti—thus; sat-angaya—having six different parts; kim—how; bhaktim—devotional service; janah—a person; paramahamsa-gatau—obtainable by the paramahamsa; labheta—may attain.

TRANSLATION

Therefore, O Supreme Personality of Godhead, the best of all persons to whom prayers are offered, I offer my respectful obeisances unto You because without rendering six kinds of devotional service unto You—offering prayers, dedicating all the results of activities, worshiping You, working on Your behalf, always remembering Your lotus feet and hearing about Your glories—who can achieve that which is meant for the paramahamsas?

PURPORT

The Vedas enjoin: nayam atma pravacanena labhyo na medhaya na bahuna srutena. One cannot understand the Supreme Personality of Godhead simply by studying the Vedas and offering prayers. Only by the grace of the Supreme Lord can one understand Him. The process of understanding the Lord, therefore, is bhakti. Without bhakti, simply following the Vedic injunctions to understand the Absolute Truth will not be helpful at all. The process of bhakti is understood by the paramahamsa, one who has accepted the essence of everything. The results of bhakti are reserved for such a paramahamsa, and this stage cannot be obtained by any Vedic process other than devotional service. Other processes, such as jnana and yoga, can be successful only when mixed with bhakti. When we speak of jnana-yoga, karma-yoga and dhyana-yoga the word yoga indicates bhakti. Bhakti-yoga, or buddhi-yoga, executed with intelligence and full knowledge, is the only successful method for going back home, back to Godhead. If one wants to be liberated from the pangs of material existence, he should take to devotional service for quick attainment of this goal.

SB7.9.51

TEXT 51

sri-narada uvaca

etavad varnita-guno

bhaktya bhaktena nirgunah

prahradam pranatam prito

yata-manyur abhasata

SYNONYMS

sri-naradah uvaca—Sri Narada Muni said; etavat—up to this; varnita—described; gunah—transcendental qualities; bhaktya—with devotion; bhaktena—by the devotee (Prahlada Maharaja); nirgunah—the transcendental Lord; prahradam—unto Prahlada Maharaja; pranatam—who was surrendered at the lotus feet of the Lord; pritah—being pleased; yata-manyuh—controlling the anger; abhasata—began to speak (as follows).

TRANSLATION

The great saint Narada said: Thus Lord Nrsimhadeva was pacified by the devotee Prahlada Maharaja with prayers offered from the transcendental platform. The Lord gave up His anger, and being very kind to Prahlada, who was offering prostrated obeisances, He spoke as follows.

PURPORT

The word nirguna is important. The Mayavadi philosophers accept the Absolute Truth as nirguna or nirakara. The word nirguna refers to one who possesses no material qualities. The Lord, being full of spiritual qualities, gave up all His anger and spoke to Prahlada.

SB7.9.52

TEXT 52

sri-bhagavan uvaca

prahrada bhadra bhadram te

prito ’ham te ’surottama

varam vrnisvabhimatam

kama-puro ’smy aham nrnam

SYNONYMS

sri-bhagavan uvaca—the Supreme Personality of Godhead said; prahrada—O My dear Prahlada; bhadra—you are so gentle; bhadram—all good fortune; te—unto you; pritah—pleased; aham—I (am); te—unto You; asura-uttama—O best devotee in the family of asuras (atheists); varam—benediction; vrnisva—just ask (from Me); abhimatam—desired; kama-purah—who fulfills everyone’s desire; asmi—am; aham—I; nrnam—of all men.

TRANSLATION

The Supreme Personality of Godhead said: My dear Prahlada, most gentle one, best of the family of the asuras, all good fortune unto you. I am very much pleased with you. It is My pastime to fulfill the desires of all living beings, and therefore you may ask from Me any benediction that you desire to be fulfilled.

PURPORT

The Supreme Personality of Godhead is known as bhakta-vatsala, the Supreme Personality who is very much affectionate to His devotees. It is not very extraordinary that the Lord offered His devotee all benedictions. The Supreme Personality of Godhead said in effect, “I fulfill the desires of everyone. Since you are My devotee, whatever you want for yourself will naturally be given, but if you pray for anyone else, that prayer also will be fulfilled.” Thus if we approach the Supreme Lord or His devotee, or if we are blessed by a devotee, naturally we will automatically achieve the benedictions of the Supreme Lord. Yasya prasadad bhagavat-prasadah **. Srila Visvanatha Cakravarti Thakura says that if one pleases the Vaisnava spiritual master, all of one’s desires will be fulfilled.

SB7.9.53

TEXT 53

mam aprinata ayusman

darsanam durlabham hi me

drstva mam na punar jantur

atmanam taptum arhati

SYNONYMS

mam—Me; aprinatah—not pleasing; ayusman—O long-living Prahlada; darsanam—seeing; durlabham—very rare; hi—indeed; me—of Me; drstva—after seeing; mam—Me; na—not; punah—again; jantuh—the living entity; atmanam—for himself; taptum—to lament; arhati—deserves.

TRANSLATION

My dear Prahlada, may you live a long time. One cannot appreciate or understand Me without pleasing Me, but one who has seen or pleased Me has nothing more for which to lament for his own satisfaction.

PURPORT

One cannot be happy under any circumstances unless one pleases the Supreme Personality of Godhead, but one who has learned how to please the Supreme Lord need no longer lament for his material condition.

SB7.9.54

TEXT 54

prinanti hy atha mam dhirah

sarva-bhavena sadhavah

sreyas-kama maha-bhaga

sarvasam asisam patim

SYNONYMS

prinanti—try to please; hi—indeed; atha—because of this; mam—Me; dhirah—those who are sober and most intelligent; sarva-bhavena—in all respects, in different modes of devotional service; sadhavah—persons who are very well behaved (perfect in all respects); sreyas-kamah—desiring the best benefit in life; maha-bhaga—O you who are so fortunate; sarvasam—of all; asisam—kinds of benedictions; patim—the master (Me).

TRANSLATION

My dear Prahlada, you are very fortunate. Please know from Me that those who are very wise and highly elevated try to please Me in all different modes of mellows, for I am the only person who can fulfill all the desires of everyone.

PURPORT

The words dhirah sarva-bhavena do not mean “in whichever way you like.” Bhava is the preliminary condition of love of Godhead.

athasaktis tato bhavas
tatah premabhyudancati
sadhakanam ayam premnah
pradurbhave bhavet kramah

(Bhakti-rasamrta-sindhu 1.4.16)

The bhava stage is the final division before one reaches love of Godhead. The word sarva-bhava means that one can love the Supreme Personality of Godhead in different transcendental modes of mellows, beginning with dasya, sakhya, vatsalya and madhurya. In the santa stage, one is on the border of loving service to the Lord. Pure love of Godhead begins from dasya and develops to sakhya, vatsalya and then madhurya. Still, in any of these five mellows one can render loving service to the Supreme Lord. Since our main business is to love the Supreme Personality of Godhead, one can render service from any of the above-mentioned platforms of love.

SB7.9.55

TEXT 55

sri-narada uvaca

evam pralobhyamano ’pi

varair loka-pralobhanaih

ekantitvad bhagavati

naicchat tan asurottamah

SYNONYMS

sri-naradah uvaca—the great saint Narada said; evam—thus; pralobhyamanah—being allured or induced; api—although; varaih—by benedictions; loka—of the world; pralobhanaih—by different kinds of allurements; ekantitvat—because of being solely surrendered; bhagavati—unto the Supreme Personality of Godhead; na aicchat—did not want; tan—those benedictions; asura-uttamah—Prahlada Maharaja, the best of the family of asuras.

TRANSLATION

Narada Muni said: Prahlada Maharaja was the best person in the family of asuras, who always aspire for material happiness. Nonetheless, although allured by the Supreme Personality of Godhead, who offered him all benedictions for material happiness, because of his unalloyed Krsna consciousness he did not want to take any material benefit for sense gratification.

PURPORT

Pure devotees like Prahlada Maharaja and Dhruva Maharaja do not aspire for any material benefit at any stage of devotional service. When the Lord was present before Dhruva Maharaja, Dhruva did not want to take any material benefit from the Lord: svamin krtartho ’smi varam na yace. As a pure devotee, he could not ask the Lord for any material benefit. In this regard, Sri Caitanya Mahaprabhu instructed us:

na dhanam na janam na sundarim
kavitam va jagad-isa kamaye
mama janmani janmanisvare
bhavatad bhaktir ahaituki tvayi

“O my Lord, Jagadisa, I do not pray for benedictions by which to achieve material wealth, popularity or beauty. My only desire is to serve You. Kindly engage me in the service of the servant of Your servant.”

Thus end the Bhaktivedanta purports of the Seventh Canto, Ninth Chapter, of the Srimad-Bhagavatam, entitled “Prahlada Pacifies Lord Nrsimhadeva with Prayers.”

Next chapter (SB 7.10)