Srimad-Bhagavatam: Canto 8: “Withdrawal of the Cosmic Creations”
by His Divine Grace A. C. Bhaktivedanta Swami Prabhupada

Chapter Three

SB8.3.12

TEXT 12

namah santaya ghoraya

mudhaya guna-dharmine

nirvisesaya samyaya

namo jnana-ghanaya ca

SYNONYMS

namah—all obeisances; santaya—unto He who is above all material qualities and completely peaceful, or unto Vasudeva, the Supersoul in every living entity; ghoraya—unto the fierce forms of the Lord like Jamadagnya and Nrsimhadeva; mudhaya—the form of the Lord as an animal, such as the boar; guna-dharmine—who accepts different qualities within the material world; nirvisesaya—who is without material qualities, being fully spiritual; samyaya—Lord Buddha, the form of nirvana, wherein the material qualities stop; namah—I offer my respectful obeisances; jnana-ghanaya—who is knowledge or the impersonal Brahman; ca—also.

TRANSLATION

I offer my respectful obeisances to Lord Vasudeva, who is all-pervading, to the Lord’s fierce form as Lord Nrsimhadeva, to the Lord’s form as an animal [Lord Varahadeva], to Lord Dattatreya, who preached impersonalism, to Lord Buddha, and to all the other incarnations. I offer my respectful obeisances unto the Lord, who has no material qualities but who accepts the three qualities goodness, passion and ignorance within this material world. I also offer my respectful obeisances unto the impersonal Brahman effulgence.

PURPORT

In the previous verses it has been described that although the Supreme Personality of Godhead has no material form, He accepts innumerable forms to favor His devotees and kill the demons. As stated in Srimad-Bhagavatam, there are so many incarnations of the Supreme Personality of Godhead that they are like the waves of a river. The waves of a river flow incessantly, and no one can count how many waves there are. Similarly, no one can calculate when and how the different incarnations of the Lord appear according to the necessities of time, place and candidates. The Lord appears perpetually. As Krsna says in Bhagavad-gita (4.7):

yada yada hi dharmasya
glanir bhavati bharata
abhyutthanam adharmasya
tadatmanam srjamy aham

“Whenever and wherever there is a decline in religious practice, O descendant of Bharata, and a predominant rise of irreligion—at that time I descend Myself.” In the material world there is always the possibility of deviation from Krsna consciousness, and therefore Krsna and His devotees always act in various forms to curb such godlessness.

Even impersonalists who stress the knowledge feature of the Supreme Personality of Godhead want to merge in the effulgence of the Lord. Therefore, here the word jnana-ghanaya indicates that for atheists who disbelieve in the form and existence of the Lord, all these various incarnations appear. Since the Lord comes to teach in so many forms, no one can say that there is no God. The word jnana-ghanaya is especially used here to refer to those whose knowledge has become solidified by dint of their searching for the Lord through speculative philosophical understanding. Superficial knowledge is useless for understanding the Supreme Personality of Godhead, but when one’s knowledge becomes extremely intense and deep, one understands Vasudeva (vasudevah sarvam iti sa mahatma sudurlabhah [Bg. 7.19]). A jnani attains this stage after many, many births. Therefore the word jnana-ghanaya is used here. The word santaya indicates that Lord Vasudeva is situated in everyone’s heart but does not act with the living entity. Impersonalist jnanis realize Vasudeva when they are fully mature in knowledge (vasudevah samam iti sa mahatma sudurlabhah).

SB8.3.13

TEXT 13

ksetra-jnaya namas tubhyam

sarvadhyaksaya saksine

purusayatma-mulaya

mula-prakrtaye namah

SYNONYMS

ksetra-jnaya—unto the one who knows everything of the external body; namah—I offer my respectful obeisances; tubhyam—unto You; sarva—everything; adhyaksaya—who are superintending, managing; saksine—who are the witness, Paramatma, or antaryami; purusaya—the Supreme Person; atma-mulaya—who are the original source of everything; mula-prakrtaye—unto the purusa-avatara, the origin of prakrti and pradhana; namah—I offer my respectful obeisances.

TRANSLATION

I beg to offer my respectful obeisances unto You, who are the Supersoul, the superintendent of everything, and the witness of all that occurs. You are the Supreme Person, the origin of material nature and of the total material energy. You are also the owner of the material body. Therefore, You are the supreme complete. I offer my respectful obeisances unto You.

PURPORT

In Bhagavad-gita (13.3) the Lord says, ksetra jnam capi mam viddhi sarva-ksetresu bharata: “O scion of Bharata, you should understand that I am also the knower in all bodies.” Every one of us is thinking, “I am this body” or “This is my body,” but actually the truth is different. Our bodies are given to us by the supreme proprietor. The living entity, who is also ksetra jna, or the knower of the body, is not the body’s only proprietor; the actual proprietor of the body is the Supreme Personality of Godhead, who is the supreme ksetra jna. For example, we may rent and occupy a house, but actually the owner of the house is the landlord. Similarly, we may be allotted a certain type of body as a facility with which to enjoy this material world, but the actual proprietor of the body is the Supreme Personality of Godhead. He is called sarvadhyaksa because everything in the material world works under His supervision. This is confirmed in Bhagavad-gita (9.10), wherein the Lord says, mayadhyaksena prakrtih suyate sacaracaram: “This material nature, working under My direction, O son of Kunti, is producing all moving and unmoving beings.” From prakrti, or material nature, come so many varieties of living entities, including aquatics, plants, trees, insects, birds, animals, human beings and demigods. prakrti is the mother, and the Supreme Personality of Godhead is the father (aham bija-pradah pita).

Prakrti can give us material bodies, but as spirit souls we are parts and parcels of the Supreme Personality of Godhead. This is confirmed in Bhagavad-gita (15.7): mamaivamso jiva-loke jiva-bhutah sanatanah. The living entity, being part and parcel of God, is not a product of this material world. Therefore the Lord is described in this verse as atma-mula, the original source of everything. He is the seed of all existences (bijam mam sarva-bhutanam). In Bhagavad-gita (14.4) the Lord says:

sarva-yonisu kaunteya
murtayah sambhavanti yah
tasam brahma mahad yonir
aham bija-pradah pita

“It should be understood that all living entities, in all species of life, O son of Kunti, are made possible by birth in this material nature, and that I am the seed-giving father.” Plants, trees, insects, aquatics, demigods, beasts, birds and all other living entities are sons or parts and parcels of the Supreme Lord, but because they are struggling with different mentalities, they have been given different types of bodies (manah sasthanindriyani prakrti-sthani karsati [Bg. 15.7]). Thus they have become sons of prakrti, or material nature, which is impregnated by the Supreme Personality of Godhead. Every living entity in this material world is struggling for existence, and the only salvation or relief from the cycle of birth and death in the evolutionary process is full surrender. This is indicated by the word namah, “I offer my respectful obeisances unto You.”

SB8.3.14

TEXT 14

sarvendriya-guna-drastre

sarva-pratyaya-hetave

asata cchayayoktaya

sad-abhasaya te namah

SYNONYMS

sarva-indriya-guna-drastre—unto the seer of all objectives pursued by the senses; sarva-pratyaya-hetave—who is the solution to all doubts (and without whose help one cannot solve all doubts and inabilities); asata—with the manifestation of unreality or illusion; chayaya—because of the resemblance; uktaya—called; sat—of reality; abhasaya—unto the reflection; te—unto You; namah—I offer my respectful obeisances.

TRANSLATION

My Lord, You are the observer of all the objectives of the senses. Without Your mercy, there is no possibility of solving the problem of doubts. The material world is just like a shadow resembling You. Indeed, one accepts this material world as real because it gives a glimpse of Your existence.

PURPORT

To paraphrase this verse: “The objectives of sensual activities are actually observed by You. Without Your direction, the living entity cannot take even a step forward. As confirmed in Bhagavad-gita (15.15), sarvasya caham hrdi sannivisto mattah smrtir jnanam apohanam ca. You are situated in everyone’s heart, and only from You come remembrance and forgetfulness. Chayeva yasya bhuvanani bibharti durga [Bs. 5.44]. The living entity under the clutches of maya wants to enjoy this material world, but unless You give him directions and remind him, he cannot make progress in pursuing his shadowy objective in life. The conditioned soul wrongly progresses toward the wrong objective, life after life, and he is reminded of that objective by You. In one life the conditioned soul desires to progress toward a certain objective, but after his body changes, he forgets everything. Nonetheless, my Lord, because he wanted to enjoy something of this world, You remind him of this in his next birth. Mattah smrtir jnanam apohanam ca [Bg. 15.15]. Because the conditioned soul wants to forget You, by Your grace You give him opportunities, life after life, by which he can almost perpetually forget You. Therefore You are eternally the director of the conditioned souls. It is because You are the original cause of everything that everything appears real. The ultimate reality is Your Lordship, the Supreme Personality of Godhead. I offer my respectful obeisances unto You.”

The word sarva-pratyaya-hetave is explained by Srila Visvanatha Cakravarti Thakura, who says that a result gives one a glimpse of its cause. For example, since an earthen pot is the result of the actions of a potter, by seeing the earthen pot one can guess at the existence of the potter. Similarly, this material world resembles the spiritual world, and any intelligent person can guess how it is acting. As explained in Bhagavad-gita, mayadhyaksena prakrtih suyate sa-caracaram [Bg. 9.10]. The activities of the material world suggest that behind them is the superintendence of the Lord.

SB8.3.15

TEXT 15

namo namas te ’khila-karanaya

niskaranayadbhuta-karanaya

sarvagamamnaya-maharnavaya

namo ’pavargaya parayanaya

SYNONYMS

namah—I offer my respectful obeisances; namah—again I offer my respectful obeisances; te—unto You; akhila-karanaya—unto the supreme cause of everything; niskaranaya—unto You who are causeless; adbhuta-karanaya—the wonderful cause of everything; sarva—all; agama-amnaya—unto the source of the parampara system of all Vedic knowledge; maha-arnavaya—the great ocean of knowledge, or the great ocean wherein all the rivers of knowledge merge; namah—I offer my obeisances; apavargaya—unto You who can give deliverance or liberation; para-ayanaya—the shelter of all transcendentalists.

TRANSLATION

My Lord, You are the cause of all causes, but You Yourself have no cause. Therefore You are the wonderful cause of everything. I offer my respectful obeisances unto You, who are the shelter of the Vedic knowledge contained in the sastras like the Pancaratras and Vedanta-sutra, which are Your representations, and who are the source of the parampara system. Because it is You who can give liberation, You are the only shelter for all transcendentalists. Let me offer my respectful obeisances unto You.

PURPORT

The Supreme Personality of Godhead is described herein as the wonderful cause. He is wonderful in the sense that although there may be unlimited emanations from the Supreme Personality of Godhead (janmady asya yatah [Bhag. 1.1.1]), He always remains complete (purnasya purnam adaya purnam evavasisyate). In our experience in the material world, if we have a bank balance of one million dollars, as we withdraw money from the bank the balance gradually diminishes until it becomes nil. However, the Supreme Lord, the Personality of Godhead, is so complete that although innumerable Personalities of Godhead expand from Him, He remains the same Supreme Personality of Godhead. Purnasya purnam adaya purnam evavasisyate. Therefore He is the wonderful cause. Govindam adi-purusam tam aham bhajami **.

isvarah paramah krsnah
sac-cid-ananda-vigrahah
anadir adir govindah
sarva-karana-karanam

“Krsna, who is known as Govinda, is the supreme controller. He has an eternal, blissful, spiritual body. He is the origin of all. He has no other origin, for He is the prime cause of all causes.” (Brahma-samhita 5.1)

Even in this material world, we can understand that the sun has existed for millions of years and has given off heat and light since its creation, yet the sun still retains its power and never changes. What then is to be said of the supreme cause, param brahma, Krsna? Everything emanates from Him perpetually, yet He maintains His original form (sac-cid-ananda-vigrahah). Krsna personally says in Bhagavad-gita (10.8), mattah sarvam pravartate: “Everything emanates from Me.” Everything emanates from Krsna eternally, yet He is the same Krsna and does not change. Therefore He is the shelter of all transcendentalists who are eager to get free from material bondage.

Everyone must take shelter of Krsna. It is therefore advised:

akamah sarva-kamo va
moksa-kama udara-dhih
tivrena bhakti-yogena
yajeta purusam param

“Whether one desires everything or nothing or desires to merge into the existence of the Lord, he is intelligent only if he worships Lord Krsna, the Supreme Personality of Godhead, by rendering transcendental loving service.” (Bhag. 2.3.10) Param brahma, the Supreme Lord, and param dhama, the supreme repose, is Krsna. Therefore anyone who desires anything—whether he be a karmi, a jnani or a yogi—should try to perceive the Supreme Personality of Godhead very seriously, and all of his desires will be fulfilled. The Lord says, ye yatha mam prapadyante tams tathaiva bhajamy aham: [Bg. 4.11] “As the living entities surrender unto Me, I reward them accordingly.” Even the karmi who wants everything for his enjoyment can get it from Krsna. For Krsna, supplying what he wants is not at all difficult. Actually, however, one should worship Krsna, the Supreme Personality of Godhead, for the sake of getting liberation.

Vedais ca sarvair aham eva vedyah [Bg. 15.15]. By studying the Vedic literature, one should understand Krsna. As confirmed here, sarvagamamnaya-maharnavaya. He is the ocean, and all Vedic knowledge flows toward Him. Therefore, intelligent transcendentalists take shelter of the Supreme Personality of Godhead (sarva-dharman parityajya mam ekam saranam vraja [Bg. 18.66]). This is the ultimate goal.

SB8.3.16

TEXT 16

gunarani-cchanna-cid-usmapaya

tat-ksobha-visphurjita-manasaya

naiskarmya-bhavena vivarjitagama-

svayam-prakasaya namas karomi

SYNONYMS

guna—by the three gunas, the modes of material nature (sattva, rajas and tamas); arani—by arani wood; channa—covered; cit—of knowledge; usmapaya—unto He whose fire; tat-ksobha—of the agitation of the modes of material nature; visphurjita—outside; manasaya—unto He whose mind; naiskarmya-bhavena—because of the stage of spiritual understanding; vivarjita—in those who give up; agama—Vedic principles; svayam—personally; prakasaya—unto He who is manifest; namah karomi—I offer my respectful obeisances.

TRANSLATION

My Lord, as the fire in arani wood is covered, You and Your unlimited knowledge are covered by the material modes of nature. Your mind, however, is not attentive to the activities of the modes of nature. Those who are advanced in spiritual knowledge are not subject to the regulative principles directed in the Vedic literatures. Because such advanced souls are transcendental, You personally appear in their pure minds. Therefore I offer my respectful obeisances unto You.

PURPORT

In Bhagavad-gita (10.11) it is said:

tesam evanukampartham
aham ajnana-jam tamah
nasayamy atma-bhava stho
jnana-dipena bhasvata

For a devotee who has taken the lotus feet of the Lord within his heart, the Lord gives spiritual enlightenment, known as jnana-dipa, by special mercy from within. This jnana-dipa is compared to the fire hidden within arani wood. To perform fire sacrifices, great sages previously did not ignite a fire directly; the fire would be invoked from arani wood. Similarly, all living entities are covered by the modes of material nature, and the fire of knowledge can be ignited only by the Supreme Personality of Godhead when one takes Him within one’s heart. Sa vai manah krsna-padaravindayoh. If one takes seriously the lotus feet of Krsna, who is seated within one’s heart, the Lord eradicates all ignorance. By the torch of knowledge, one immediately understands everything properly by the special mercy of the Supreme Lord and becomes self-realized. In other words, although a devotee may externally not be very well educated, because of his devotional service the Supreme Personality of Godhead gives him enlightenment from within. If the Lord gives enlightenment from within, how can one be in ignorance? Therefore the allegation of the Mayavadis that the devotional path is for the unintelligent or uneducated is untrue.

yasyasti bhaktir bhagavaty akincana
sarvair gunais tatra samasate surah

If one becomes an unalloyed devotee of the Supreme Lord, he automatically manifests all good qualities. Such a devotee is above the instructions of the Vedas. He is a paramahamsa. Even without going through the Vedic literature, a devotee becomes pure and enlightened by the mercy of the Lord. “Therefore, my Lord,” the devotee says, “I offer my respectful obeisances unto You.”

SB8.3.17

TEXT 17

madrk prapanna-pasu-pasa-vimoksanaya

muktaya bhuri-karunaya namo ’layaya

svamsena sarva-tanu-bhrn-manasi pratita-

pratyag-drse bhagavate brhate namas te

SYNONYMS

madrk—like me; prapanna—surrendered; pasu—an animal; pasa—from entanglement; vimoksanaya—unto He who releases; muktaya—unto the Supreme, who is untouched by the contamination of material nature; bhuri-karunaya—who are unlimitedly merciful; namah—I offer my respectful obeisances; alayaya—who are never inattentive or idle (for the purpose of my deliverance); sva-amsena—by Your partial feature as Paramatma; sarva—of all; tanu-bhrt—the living entities embodied in material nature; manasi—in the mind; pratita—who are acknowledged; pratyak-drse—as the direct observer (of all activities); bhagavate—unto the Supreme Personality of Godhead; brhate—who are unlimited; namah—I offer my respectful obeisances; te—unto You.

TRANSLATION

Since an animal such as I has surrendered unto You, who are supremely liberated, certainly You will release me from this dangerous position. Indeed, being extremely merciful, You incessantly try to deliver me. By your partial feature as Paramatma, You are situated in the hearts of all embodied beings. You are celebrated as direct transcendental knowledge, and You are unlimited. I offer my respectful obeisances unto You, the Supreme Personality of Godhead.

PURPORT

The words brhate namas te have been explained by Srila Visvanatha Cakravarti Thakura: brhate sri-krsnaya. The Supreme Personality of Godhead is Krsna. There are many tattvas, such as visnu-tattva, jiva-tattva and sakti-tattva, but above everything is the visnu-tattva, which is all-pervading. This all-pervading feature of the Supreme Personality of Godhead is explained in Bhagavad-gita (10.42), wherein the Lord says:

athava bahunaitena
kim jnatena tavarjuna
vistabhyaham idam krtsnam
ekamsena sthito jagat

“But what need is there, Arjuna, for all this detailed knowledge? With a single fragment of Myself I pervade and support this entire universe.” Thus Krsna says that the entire material world is maintained by His partial representation as Paramatma. The Lord enters every universe as Garbhodakasayi Visnu and then expands Himself as Ksirodakasayi Visnu to enter the hearts of all living entities and even enter the atoms. Andantara-stha-paramanu-cayantara-stham. Every universe is full of atoms, and the Lord is not only within the universe but also within the atoms. Thus within every atom the Supreme Lord exists in His Visnu feature as Paramatma, but all the visnu-tattvas emanate from Krsna. As confirmed in Bhagavad-gita (10.2), aham adir hi devanam: Krsna is the adi, or beginning, of the devas of this material world—Brahma, Visnu and Mahesvara. Therefore He is described here as bhagavate brhate. Everyone is bhagavan—everyone possesses opulence—but Krsna is brhan bhagavan, the possessor of unlimited opulence. Isvarah paramah krsnah [Bs. 5.1]. Krsna is the origin of everyone. Aham sarvasya prabhavah. Even Brahma, Visnu and Mahesvara come from Krsna. Mattah parataram nanyat kincid asti dhananjaya: [Bg. 7.7] there is no personality superior to Krsna. Therefore Visvanatha Cakravarti Thakura says that bhagavate brhate means “unto Sri Krsna.”

In this material world, everyone is a pasu, an animal, because of the bodily conception of life.

yasyatma-buddhih kunape tri-dhatuke
sva-dhih kalatradisu bhauma ijya-dhih
yat tirtha-buddhih salile na karhicij
janesv abhijnesu sa eva go-kharah

“A human being who identifies the body made of three elements as the self, who considers the by-products of the body to be his kinsmen, who considers the land of his birth to be worshipable, and who goes to a place of pilgrimage simply to bathe rather than to meet men of transcendental knowledge there is to be considered like a cow or an ass.” (Bhag. 10.84.13) Practically everyone, therefore, is a pasu, an animal, and everyone is attacked by the crocodile of material existence. Not only the King of the elephants but every one of us is being attacked by the crocodile and is suffering the consequences.

Only Krsna can deliver us from this material existence. Indeed, He is always trying to deliver us. Isvarah sarva-bhutanam hrd-dese ’rjuna tisthati [Bg. 18.61]. He is within our hearts and is not at all inattentive. His only aim is to deliver us from material life. It is not that He becomes attentive to us only when we offer prayers to Him. Even before we offer our prayers, He incessantly tries to deliver us. He is never lazy in regard to our deliverance. Therefore this verse says, bhuri-karunaya namo ’layaya. It is the causeless mercy of the Supreme Lord that He always tries to bring us back home, back to Godhead. God is liberated, and He tries to make us liberated, but although He is constantly trying, we refuse to accept His instructions (sarva-dharman parityajya mam ekam saranam vraja [Bg. 18.66]). Nonetheless, He has not become angry. Therefore He is described here as bhuri-karunaya, unlimitedly merciful in delivering us from this miserable material condition of life and taking us back home, back to Godhead.

SB8.3.18

TEXT 18

atmatma-japta-grha-vitta-janesu saktair

dusprapanaya guna-sanga-vivarjitaya

muktatmabhih sva-hrdaye paribhavitaya

jnanatmane bhagavate nama isvaraya

SYNONYMS

atma—the mind and body; atma-ja—sons and daughters; apta—friends and relatives; grha—home, community, society and nation; vitta—wealth; janesu—to various servants and assistants; saktaih—by those who are too attached; dusprapanaya—unto You, who are very difficult to achieve; guna-sanga—by the three modes of material nature; vivarjitaya—who are not contaminated; mukta-atmabhih—by persons who are already liberated; sva-hrdaye—within the core of the heart; paribhavitaya—unto You, who are always meditated upon; jnana-atmane—the reservoir of all enlightenment; bhagavate—unto the Supreme Personality of Godhead; namah—I offer my respectful obeisances; isvaraya—unto the supreme controller.

TRANSLATION

My Lord, those who are completely freed from material contamination always meditate upon You within the cores of their hearts. You are extremely difficult to attain for those like me who are too attached to mental concoction, home, relatives, friends, money, servants and assistants. You are the Supreme Personality of Godhead, uncontaminated by the modes of nature. You are the reservoir of all enlightenment, the supreme controller. I therefore offer my respectful obeisances unto You.

PURPORT

Although the Supreme Personality of Godhead comes into the material world, He is unaffected by the modes of material nature. This is confirmed in Isopanisad. Apapa-viddham: He is not contaminated. This same fact is described here. Guna-sanga-vivarjitaya. Although the Supreme Personality of Godhead appears as an incarnation within this material world, He is unaffected by the modes of material nature. As stated in Bhagavad-gita (9.11), avajananti mam mudha manusim tanum asritam: foolish men with insufficient knowledge deride the Personality of Godhead because He appears just like a human being. Therefore the Supreme Personality of Godhead can be understood only by the muktatma, the liberated soul. Muktatmabhih sva-hrdaye paribhavitaya: only the liberated person can constantly think of Krsna. Such a person is the greatest of all yogis.

yoginam api sarvesam
mad-gatenantaratmana
sraddhavan bhajate yo mam
sa me yuktatamo matah

“Of all yogis, he who always abides in Me with great faith, worshiping Me in transcendental loving service, is most intimately united with Me in yoga and is the highest of all.” (Bg. 6.47)

SB8.3.19

TEXT 19

yam dharma-kamartha-vimukti-kama

bhajanta istam gatim apnuvanti

kim casiso raty api deham avyayam

karotu me ’dabhra-dayo vimoksanam

SYNONYMS

yam—the Supreme Personality of Godhead who; dharma-kama-artha-vimukti-kamah—persons who desire the four principles of religion, economic development, sense gratification and salvation; bhajantah—by worshiping; istam—the objective; gatim—destination; apnuvanti—can achieve; kim—what to speak of; ca—also; asisah—other benedictions; rati—He bestows; api—even; deham—a body; avyayam—spiritual; karotu—may He bestow benediction; me—unto me; adabhra-dayah—the Supreme Personality of Godhead, who is unlimitedly merciful; vimoksanam—liberation from the present danger and from the material world.

TRANSLATION

After worshiping the Supreme Personality of Godhead, those who are interested in the four principles of religion, economic development, sense gratification and liberation obtain from Him what they desire. What then is to be said of other benedictions? Indeed, sometimes the Lord gives a spiritual body to such ambitious worshipers. May that Supreme Personality of Godhead, who is unlimitedly merciful, bestow upon me the benediction of liberation from this present danger and from the materialistic way of life.

PURPORT

Some men within this material world are akami, free from material desire, some are ambitious to get more and more material profit, and some desire fulfillment in religious life, economic development, sense gratification and finally liberation.

akamah sarva-kamo va
moksa-kama udara-dhih
tivrena bhakti-yogena
yajeta purusam param

(Bhag. 2.3.10)

It is recommended that whatever one’s position—whether one demands no material profit, all material profit or ultimately liberation—one should offer his obedient devotional service to the Lord, and one will get what he desires. Krsna is so kind. Ye yatha mam prapadyante tams tathaiva bhajamy aham [Bg. 4.11]. The Lord reciprocates. Whatever even an ordinary living entity wants, Krsna gives. Krsna is situated in everyone’s heart, and He gives that which is desired by the living entity.

isvarah sarva-bhutanam
hrd-dese ’rjuna tisthati
bhramayan sarva-bhutani
yantrarudhani mayaya

“The Supreme Lord is situated in everyone’s heart, O Arjuna, and is directing the wanderings of all living entities, who are seated as on a machine, made of the material energy.” (Bg. 18.61) The Lord gives everyone an opportunity to fulfill his ambitions. Even such a devotee as Dhruva Maharaja wanted the material benediction of a kingdom greater than that of his father, and although he received a spiritual body, he also got the kingdom, for the Supreme Personality of Godhead does not disappoint anyone who takes shelter of His lotus feet. Therefore, since Gajendra, King of the elephants, had surrendered to the Supreme Personality of Godhead to get free from the present danger and, indirectly, from the present danger of materialistic life, why should the Supreme Personality of Godhead not fulfill his desire?

Next verse (SB8.3.20-21)