Srimad-Bhagavatam: Canto 9: “Liberation”
by His Divine Grace A. C. Bhaktivedanta Swami Prabhupada
Chapter Nine
SB9.9.25
TEXT 25
raksasam bhavam apannah
pade kalmasatam gatah
vyavaya-kale dadrse
vanauko-dampati dvijau
SYNONYMS
raksasam—man-eating; bhavam—propensity; apannah—having gotten; pade—on the leg; kalmasatam—a black spot; gatah—obtained; vyavaya-kale—at the time of sexual intercourse; dadrse—he saw; vana-okah—living in the forest; dam-pati—a husband and wife; dvijau—who were brahmanas.
TRANSLATION
Saudasa thus acquired the propensity of a man-eater and received on his leg a black spot, for which he was known as Kalmasapada. Once King Kalmasapada saw a brahmana couple engaged in sexual intercourse in the forest.
SB9.9.26-27
TEXTS 26–27
ksudharto jagrhe vipram
tat-patny ahakrtarthavat
na bhavan raksasah saksad
iksvakunam maha-rathah
madayantyah patir vira
nadharmam kartum arhasi
dehi me ’patya-kamaya
akrtartham patim dvijam
SYNONYMS
ksudha-artah—being aggrieved by hunger; jagrhe—caught; vipram—the brahmana; tat-patni—his wife; aha—said; akrta-artha-vat—being unsatisfied, poor and hungry; na—not; bhavan—yourself; raksasah—a man-eater; saksat—directly or factually; iksvakunam—among the descendants of Maharaja Iksvaku; maha-rathah—a great fighter; madayantyah—of Madayanti; patih—the husband; vira—O hero; na—not; adharmam—irreligious act; kartum—to do; arhasi—you deserve; dehi—please deliver; me—my; apatya-kamayah—desiring to get a son; akrta-artham—whose desire has not been fulfilled; patim—husband; dvijam—who is a brahmana.
TRANSLATION
Being influenced by the propensity of a Raksasa and being very hungry, King Saudasa seized the brahmana. Then the poor woman, the brahmana’s wife, said to the King: O hero, you are not actually a man-eater; rather, you are among the descendants of Maharaja Iksvaku. Indeed, you are a great fighter, the husband of Madayanti. You should not act irreligiously in this way. I desire to have a son. Please, therefore, return my husband, who has not yet impregnated me.
SB9.9.28
TEXT 28
deho ’yam manuso rajan
purusasyakhilarthadah
tasmad asya vadho vira
sarvartha-vadha ucyate
SYNONYMS
dehah—body; ayam—this; manusah—human; rajan—O King; purusasya—of the living being; akhila—universal; artha-dah—beneficial; tasmat—therefore; asya—of the body of my husband; vadhah—the killing; vira—O hero; sarva-artha-vadhah—killing all beneficial opportunities; ucyate—it is said.
TRANSLATION
O King, O hero, this human body is meant for universal benefits. If you kill this body untimely, you will kill all the benefits of human life.
PURPORT
Srila Narottama dasa Thakura has sung:
hari hari viphale janama gonainu
manusya-janama paiya, radha-krsna na bhajiya,
janiya suniya visa khainu
The body of a human being is extremely valuable because in this body one can understand the instructions of Krsna and attain the ultimate destination of the living entity. The living entity is within the material world to fulfill the mission of going back home, back to Godhead. In the material world, one hankers for happiness, but because one does not know the ultimate destination, one changes bodies one after another. However, if one gets the opportunity to possess a human form of body, in this body he can fulfill the four principles of dharma, artha, kama and moksa, and if one is properly regulated he makes further progress, after liberation, to engage in the service of Radha and Krsna. This is the success of life: to stop the process of repeated birth and death and go back home, back to Godhead (mam eti), to be engaged in the service of Radha and Krsna. Therefore, taking a human body is meant for completing one’s progress in life. Throughout human society, killing of a human being is taken very seriously. Hundreds and thousands of animals are killed in slaughterhouses, and no one cares about them, but the killing of even one human being is taken very seriously. Why? Because the human form of body is extremely important in executing the mission of life. SB9.9.29 TEXT 29 esa hi brahmano vidvams tapah-sila-gunanvitah ariradhayisur brahma maha-purusa-samjnitam sarva-bhutatma-bhavena bhutesv antarhitam gunaih SYNONYMS esah—this; hi—indeed; brahmanah—a qualified brahmana; vidvan—learned in Vedic knowledge; tapah—austerity; sila—good behavior; guna-anvitah—endowed with all good qualities; ariradhayisuh—desiring to be engaged in worshiping; brahma—the Supreme Brahman; maha-purusa—the Supreme Person, Krsna; samjnitam—known as; sarva-bhuta—of all living entities; atma-bhavena—as the Supersoul; bhutesu—in every living entity; antarhitam—within the core of the heart; gunaih—by qualities. TRANSLATION Here is a learned, highly qualified brahmana, engaged in performing austerity and eagerly desiring to worship the Supreme Lord, the Supersoul who lives within the core of the heart in all living entities. PURPORT The wife of the brahmana did not regard her husband as a superficial brahmana who was called a brahmana merely because he was born of a brahmana family. Rather, this brahmana was actually qualified with the brahminical symptoms. Yasya yal laksanam proktam (Bhag. 7.11.35). The symptoms of a brahmana are stated in the sastra: samo damas tapah saucam “Peacefulness, self-control, austerity, purity, tolerance, honesty, wisdom, knowledge, and religiousness—these are the qualities by which the brahmanas work.” (Bg. 18.42) Not only must a brahmana be qualified, but he must also engage in actual brahminical activities. Simply to be qualified is not enough; one must engage in a brahmana’s duties. The duty of a brahmana is to know the param brahma, Krsna (param brahma param dhama pavitram paramam bhavan [Bg. 10.12]). Because this brahmana was actually qualified and was also engaged in brahminical activities (brahma-karma), killing him would be a greatly sinful act, and the brahmana’s wife requested that he not be killed. SB9.9.30 TEXT 30 so ’yam brahmarsi-varyas te rajarsi-pravarad vibho katham arhati dharma-jna vadham pitur ivatmajah SYNONYMS sah—he, the brahmana; ayam—this; brahma-rsi-varyah—not only a brahmana but the best of great sages, or brahmarsis; te—also from you; raja-rsi-pravarat—who are the best of all saintly kings, or rajarsis; vibho—O master of the state; katham—how; arhati—he deserves; dharma-jna—O you, who are quite aware of religious principles; vadham—killing; pituh—from the father; iva—like; atmajah—the son. TRANSLATION My lord, you are completely aware of the religious principles. As a son never deserves to be killed by his father, here is a brahmana who should be protected by the king, and never killed. How does he deserve to be killed by a rajarsi like you? PURPORT The word rajarsi refers to a king who behaves like a rsi, or sage. Such a king is also called naradeva because he is considered a representative of the Supreme Lord. Because his duty is to rule the kingdom to maintain brahminical culture, he never desires to kill a brahmana. Generally, a brahmana, woman, child, old man or cow is never regarded as punishable. Thus the wife of the brahmana requested the King to refrain from this sinful act. SB9.9.31 TEXT 31 tasya sadhor apapasya bhrunasya brahma-vadinah katham vadham yatha babhror manyate san-mato bhavan SYNONYMS tasya—of him; sadhoh—of the great saintly person; apapasya—of one who has no sinful life; bhrunasya—of the embryo; brahma-vadinah—of one who is well versed in Vedic knowledge; katham—how; vadham—the killing; yatha—as; babhroh—of a cow; manyate—you are thinking; sat-matah—well recognized by higher circles; bhavan—your good self. TRANSLATION You are well known and worshiped in learned circles. How dare you kill this brahmana, who is a saintly, sinless person, well versed in Vedic knowledge? Killing him would be like destroying the embryo within the womb or killing a cow. PURPORT As stated in the Amara-kosa dictionary, bhruno’rbhake bala-garbhe: the word bhruna refers either to the cow or to the living entity in embryo. According to Vedic culture, destroying the undeveloped embryo of the soul in the womb is as sinful as killing a cow or a brahmana. In the embryo, the living entity is present in an undeveloped stage. The modern scientific theory that life is a combination of chemicals is nonsense; scientists cannot manufacture living beings, even like those born from eggs. The idea that scientists can develop a chemical situation resembling that of an egg and bring life from it is nonsensical. Their theory that a chemical combination can have life may be accepted, but these rascals cannot create such a combination. This verse refers to bhrunasya vadham—the killing of a bhruna or destruction of the embryo. Here is a challenge from the Vedic literature. The crude, atheistic understanding that the living entity is a combination of matter belongs to the grossest ignorance. SB9.9.32 TEXT 32 yady ayam kriyate bhaksyas tarhi mam khada purvatah na jivisye vina yena ksanam ca mrtakam yatha SYNONYMS yadi—if; ayam—this brahmana; kriyate—is accepted; bhaksyah—as eatable; tarhi—then; mam—me; khada—eat; purvatah—before that; na—not; jivisye—I shall live; vina—without; yena—whom (my husband); ksanam ca—even for a moment; mrtakam—a dead body; yatha—like. TRANSLATION Without my husband, I cannot live for a moment. If you want to eat my husband, it would be better to eat me first, for without my husband I am as good as a dead body. PURPORT In the Vedic culture there is a system known as sati or saha-marana, in which a woman dies with her husband. According to this system, if the husband dies, the wife will voluntarily die by falling in the blazing funeral pyre of her husband. Here, in this verse, the feelings inherent in this culture are expressed by the wife of the brahmana. A woman without a husband is like a dead body. Therefore according to Vedic culture a girl must be married. This is the responsibility of her father. A girl may be given in charity, and a husband may have more than one wife, but a girl must be married. This is Vedic culture. A woman is supposed to be always dependent—in her childhood she is dependent on her father, in youth on her husband, and in old age on her elderly sons. According to Manu-samhita, she is never independent. Independence for a woman means miserable life. In this age, so many girls are unmarried and falsely imagining themselves free, but their life is miserable. Here is an instance in which a woman felt that without her husband she was nothing but a dead body. SB9.9.33 TEXT 33 evam karuna-bhasinya vilapantya anathavat vyaghrah pasum ivakhadat saudasah sapa-mohitah SYNONYMS evam—in this way; karuna-bhasinyah—while the brahmana’s wife was speaking very pitiably; vilapantyah—lamenting severely; anatha-vat—exactly like a woman who has no protector; vyaghrah—a tiger; pasum—prey animal; iva—like; akhadat—ate up; saudasah—King Saudasa; sapa—by the curse; mohitah—because of being condemned. TRANSLATION Being condemned by the curse of Vasistha, King Saudasa devoured the brahmana, exactly as a tiger eats its prey. Even though the brahmana’s wife spoke so pitiably, Saudasa was unmoved by her lamentation. PURPORT This is an example of destiny. King Saudasa was condemned by the curse of Vasistha, and therefore even though he was well qualified he could not restrain himself from becoming a tigerlike Raksasa, for this was his destiny. Tal labhyate duhkhavad anyatah sukham (Bhag. 1.5.18). As one is put into distress by destiny, destiny can also put one in a happy situation. Destiny is extremely strong, but one can change destiny if one comes to the platform of Krsna consciousness. Karmani nirdahati kintu ca bhakti-bhajam (Brahma-samhita 5.54). SB9.9.34 TEXT 34 brahmani viksya didhisum purusadena bhaksitam socanty atmanam urvisam asapat kupita sati SYNONYMS brahmani—the wife of the brahmana; viksya—after seeing; didhisum—her husband, who was about to give the seed of a child; purusa-adena—by the man-eater (Raksasa); bhaksitam—having been eaten up; socanti—lamenting very much; atmanam—for her body or her self; urvisam—unto the King; asapat—cursed; kupita—being angry; sati—the chaste woman. TRANSLATION When the chaste wife of the brahmana saw that her husband, who was about to discharge semen, had been eaten by the man-eater, she was overwhelmed with grief and lamentation. Thus she angrily cursed the King. SB9.9.35 TEXT 35 yasman me bhaksitah papa kamartayah patis tvaya tavapi mrtyur adhanad akrta-prajna darsitah SYNONYMS yasmat—because; me—my; bhaksitah—was eaten up; papa—O sinful one; kama-artayah—of a woman very much bereaved because of sexual desire; patih—husband; tvaya—by you; tava—your; api—also; mrtyuh—death; adhanat—when you try to discharge semen in your wife; akrta-prajna—O foolish rascal; darsitah—this curse is placed upon you. TRANSLATION O foolish, sinful person, because you have eaten my husband when I was sexually inclined and desiring to have the seed of a child, I shall also see you die when you attempt to discharge semen in your wife. In other words, whenever you attempt to sexually unite with your wife, you shall die. SB9.9.36 TEXT 36 evam mitrasaham saptva pati-loka-parayana tad-asthini samiddhe ’gnau prasya bhartur gatim gata SYNONYMS evam—in this way; mitrasaham—King Saudasa; saptva—after cursing; pati-loka-parayana—because of being inclined to go with her husband; tat-asthini—her husband’s bones; samiddhe agnau—in the burning fire; prasya—after placing; bhartuh—of her husband; gatim—to the destination; gata—she also went. TRANSLATION Thus the wife of the brahmana cursed King Saudasa, known as Mitrasaha. Then, being inclined to go with her husband, she set fire to her husband’s bones, fell into the fire herself, and went with him to the same destination. SB9.9.37 TEXT 37 visapo dvadasabdante maithunaya samudyatah vijnapya brahmani-sapam mahisya sa nivaritah SYNONYMS visapah—being released from the period of the curse; dvadasa-abda-ante—after twelve years; maithunaya—for sexual intercourse with his wife; samudyatah—when Saudasa was prepared to do it; vijnapya—reminding him about; brahmani-sapam—the curse given by the brahmani; mahisya—by the Queen; sah—he (the King); nivaritah—checked. TRANSLATION After twelve years, when King Saudasa was released from the curse by Vasistha, he wanted to have sexual intercourse with his wife. But the Queen reminded him about the curse by the brahmani, and thus he was checked from sexual intercourse. SB9.9.38 TEXT 38 ata urdhvam sa tatyaja stri-sukham karmanaprajah vasisthas tad-anujnato madayantyam prajam adhat SYNONYMS atah—in this way; urdhvam—in the near future; sah—he, the King; tatyaja—gave up; stri-sukham—the happiness of sexual intercourse; karmana—by destiny; aprajah—remained sonless; vasisthah—the great saint Vasistha; tat-anujnatah—being permitted by the King to beget a son; madayantyam—in the womb of Madayanti, King Saudasa’s wife; prajam—a child; adhat—begot. TRANSLATION After being thus instructed, the King gave up the future happiness of sexual intercourse and by destiny remained sonless. Later, with the King’s permission, the great saint Vasistha begot a child in the womb of Madayanti. SB9.9.39 TEXT 39 sa vai sapta sama garbham abibhran na vyajayata jaghne ’smanodaram tasyah so ’smakas tena kathyate SYNONYMS sa—she, Queen Madayanti; vai—indeed; sapta—seven; samah—years; garbham—the child within the womb; abibhrat—continued to bear; na—not; vyajayata—gave delivery; jaghne—struck; asmana—by a stone; udaram—abdomen; tasyah—of her; sah—a son; asmakah—by the name Asmaka; tena—because of this; kathyate—was called. TRANSLATION Madayanti bore the child within the womb for seven years and did not give birth. Therefore Vasistha struck her abdomen with a stone, and then the child was born. Consequently, the child was known as Asmaka [“the child born of a stone”]. SB9.9.40 TEXT 40 asmakad baliko jajne yah stribhih pariraksitah nari-kavaca ity ukto nihksatre mulako ’bhavat SYNONYMS asmakat—from that son named Asmaka; balikah—a son named Balika; jajne—was born; yah—this child Balika; stribhih—by women; pariraksitah—was protected; nari-kavacah—having a shield of women; iti uktah—was known as such; nihksatre—when there were no ksatriyas (all ksatriyas having been vanquished by Parasurama); mulakah—Mulaka, the progenitor of the ksatriyas; abhavat—he became. TRANSLATION From Asmaka, Balika took birth. Because Balika was surrounded by women and was therefore saved from the anger of Parasurama, he was known as Narikavaca [“one who is protected by women”]. When Parasurama vanquished all the ksatriyas, Balika became the progenitor of more ksatriyas. Therefore he was known as Mulaka, the root of the ksatriya dynasty. SB9.9.41 TEXT 41 tato dasarathas tasmat putra aidavidis tatah raja visvasaho yasya khatvangas cakravarty abhut SYNONYMS tatah—from Balika; dasarathah—a son named Dasaratha; tasmat—from him; putrah—a son; aidavidih—named Aidavidi; tatah—from him; raja visvasahah—the famous King Visvasaha was born; yasya—of whom; khatvangah—the king named Khatvanga; cakravarti—emperor; abhut—became. TRANSLATION From Balika came a son named Dasaratha, from Dasaratha came a son named Aidavidi, and from Aidavidi came King Visvasaha. The son of King Visvasaha was the famous Maharaja Khatvanga. SB9.9.42 TEXT 42 yo devair arthito daityan avadhid yudhi durjayah muhurtam ayur jnatvaitya sva-puram sandadhe manah SYNONYMS yah—King Khatvanga who; devaih—by the demigods; arthitah—being requested; daityan—the demons; avadhit—killed; yudhi—in a fight; durjayah—very fierce; muhurtam—for a second only; ayuh—duration of life; jnatva—knowing; etya—approached; sva-puram—his own abode; sandadhe—fixed; manah—the mind. TRANSLATION King Khatvanga was unconquerable in any fight. Requested by the demigods to join them in fighting the demons, he won victory, and the demigods, being very pleased, wanted to give him a benediction. The King inquired from them about the duration of his life and was informed that he had only one moment more. Thus he immediately left his palace and went to his own residence, where he engaged his mind fully on the lotus feet of the Lord. PURPORT The example of Maharaja Khatvanga in performing devotional service is brilliant. Maharaja Khatvanga engaged himself for only a moment in devotional service to the Lord, but he was promoted back to Godhead. Therefore, if one practices devotional service from the beginning of his life, surely he will return home, back to Godhead, without a doubt (asamsaya). In Bhagavad-gita the word asamsaya is used to describe the devotee. There the Lord Himself gives this instruction: mayy asakta-manah partha “Now hear, O son of Prtha [Arjuna], how by practicing yoga in full consciousness of Me, with mind attached to Me, you can know Me in full, free from doubt.” (Bg. 7.1) The Lord also instructs: janma karma ca me divyam “One who knows the transcendental nature of My appearance and activities does not, upon leaving the body, take his birth again in this material world, but attains My eternal abode, O Arjuna.” (Bg. 4.9) Therefore, from the very beginning of one’s life one should practice bhakti-yoga, which increases one’s attachment for Krsna. If one daily sees the Deity in the temple, makes offerings by worshiping the Deity, chants the holy name of the Personality of Godhead, and preaches about the glorious activities of the Lord as much as possible, he thus becomes attached to Krsna. This attachment is called asakti. When one’s mind is attached to Krsna (mayy asakta-manah), one can fulfill the mission of life in one human birth. If one misses this opportunity, one does not know where he is going, how long he will remain in the cycle of birth and death, and when he will again achieve the human form of life and the chance to return home, back to Godhead. The most intelligent person, therefore, uses every moment of his life to render loving service to the Lord. SB9.9.43 TEXT 43 na me brahma-kulat pranah kula-daivan na catmajah na sriyo na mahi rajyam na daras cativallabhah SYNONYMS na—not; me—my; brahma-kulat—than the groups of brahmanas; pranah—life; kula-daivat—than the personalities worshipable for my family; na—not; ca—also; atmajah—sons and daughters; na—nor; sriyah—opulence; na—nor; mahi—the earth; rajyam—kingdom; na—nor; darah—wife; ca—also; ati-vallabhah—extremely dear. TRANSLATION Maharaja Khatvanga thought: Not even my life is dearer to me than the brahminical culture and the brahmanas, who are worshiped by my family. What then is to be said of my kingdom, land, wife, children and opulence? Nothing is dearer to me than the brahmanas. PURPORT Maharaja Khatvanga, being in favor of the brahminical culture, wanted to utilize one moment’s time by fully surrendering unto the Supreme Personality of Godhead. The Lord is worshiped with this prayer: namo brahmanya-devaya “I offer my respectful obeisances to the Supreme Absolute Truth, Krsna, who is the well-wisher of the cows and the brahmanas as well as the living entities in general. I offer my repeated obeisances to Govinda, who is the pleasure reservoir for all the senses.” A devotee of Krsna is very much attached to brahminical culture. Indeed, an expert personality who knows who Krsna is and what He wants is a real brahmana. Brahma janatiti brahmanah. Krsna is the Parabrahman, and therefore all Krsna conscious persons, or devotees of Krsna, are exalted brahmanas. Khatvanga Maharaja regarded the devotees of Krsna as the real brahmanas and the real light for human society. One who desires to advance in Krsna consciousness and spiritual understanding must give the utmost importance to brahminical culture and must understand Krsna (krsnaya govindaya). Then his life will be successful. SB9.9.44 TEXT 44 na balye ’pi matir mahyam adharme ramate kvacit napasyam uttamaslokad anyat kincana vastv aham SYNONYMS na—not; balye—in childhood; api—indeed; matih—attraction; mahyam—of me; adharme—in irreligious principles; ramate—enjoys; kvacit—at any time; na—nor; apasyam—I saw; uttamaslokat—than the Personality of Godhead; anyat—anything else; kincana—anything; vastu—substance; aham—I. TRANSLATION I was never attracted, even in my childhood, by insignificant things or irreligious principles. I did not find anything more substantial than the Supreme Personality of Godhead. PURPORT Maharaja Khatvanga provides a typical example of a Krsna conscious person. A Krsna conscious person does not see anything to be important but the Supreme Personality of Godhead, nor does he accept anything within this material world as being unconnected to the Supreme Lord. As stated in Caitanya-caritamrta (Madhya 8.274): sthavara-jangama dekhe, na dekhe tara murti “The maha-bhagavata, the advanced devotee, certainly sees everything mobile and immobile, but he does not exactly see their forms. Rather, everywhere he immediately sees manifest the form of the Supreme Lord.” Although a devotee is within the material world, he has no connection with it. Nirbandhah krsna-sambandhe. He accepts this material world in relationship with the Supreme Personality of Godhead. A devotee may be engaged in earning money, but he uses that money for propagating the Krsna consciousness movement by constructing large temples and establishing worship of the Supreme Personality of Godhead. Khatvanga Maharaja, therefore, was not a materialist. A materialist is always attached to wife, children, home, property and many other things for sense gratification, but, as stated above, Khatvanga Maharaja was not attached to such things, nor could he think of anything existing without the purpose of the Supreme Lord. Isavasyam idam sarvam: everything is related to the Supreme Personality of Godhead. Of course, this consciousness is not for the ordinary person, but if one takes to the path of devotional service, as prescribed in The Nectar of Devotion, he can be trained in this consciousness and attain perfect understanding. For a Krsna conscious person, nothing is palatable without a relationship with Krsna. SB9.9.45 TEXT 45 devaih kama-varo datto mahyam tri-bhuvanesvaraih na vrne tam aham kamam bhutabhavana-bhavanah SYNONYMS devaih—by the demigods; kama-varah—the benediction to have whatever he wanted; dattah—was given; mahyam—unto me; tri-bhuvana-isvaraih—by the demigods, the protectors of the three worlds (who can do whatever they like within this material world); na vrne—did not accept; tam—that; aham—I; kamam—everything desirable within this material world; bhutabhavana-bhavanah—being fully absorbed in the Supreme Personality of Godhead (and therefore not interested in anything material). TRANSLATION The demigods, the directors of the three worlds, wanted to give me whatever benediction I desired. I did not want their benedictions, however, because I am interested in the Supreme Personality of Godhead, who created everything in this material world. I am more interested in the Supreme Personality of Godhead than in all material benedictions. PURPORT A devotee is always transcendentally situated. param drstva nivartate: one who has seen the Supreme Personality of Godhead is no longer interested in material sense enjoyment. Even such an exalted devotee as Dhruva Maharaja went to the forest for the sake of material benefit, but when he actually saw the Supreme Personality of Godhead, he refused to accept any material benediction. He said, svamin krtartho ’smi varam na yace: “My dear Lord, I am fully satisfied with whatever You have given me or not given me. I have nothing to ask from You, for I am fully satisfied to be engaged in Your service.” This is the mentality of a pure devotee, who does not want anything, material or spiritual, from the Personality of Godhead. Our Krsna consciousness movement is therefore called krsna-bhavanamrta-sangha, the association of persons who are simply satisfied in thoughts of Krsna. Being absorbed in thoughts of Krsna is neither expensive nor troublesome. Krsna says, man-mana bhava mad-bhakto mad-yaji mam namaskuru: “Engage your mind always in thinking of Me, offer obeisances and worship Me.” (Bg. 9.34) Anyone can always think of Krsna, without difficulties or obstacles. This is called krsna-bhavanamrta. One who is absorbed in krsna-bhavanamrta has no material benefits to ask from Krsna. Instead, such a person prays to the Lord for the benediction of being able to spread His glories all over the world. Mama janmani janmanisvare bhavatad bhaktir ahaituki tvayi. A Krsna conscious person does not even want to stop his cycle of birth and death. He simply prays, “I may take birth as You like, but my only prayer is that I may be engaged in Your service.” SB9.9.46 TEXT 46 ye viksiptendriya-dhiyo devas te sva-hrdi sthitam na vindanti priyam sasvad atmanam kim utapare SYNONYMS ye—which personalities; viksipta-indriya-dhiyah—whose senses, mind and intelligence are always agitated because of material conditions; devah—like the demigods; te—such persons; sva-hrdi—in the core of the heart; sthitam—situated; na—not; vindanti—know; priyam—the dearmost Personality of Godhead; sasvat—constantly, eternally; atmanam—the Supreme Personality of Godhead; kim uta—what to speak of; apare—others (like human beings). TRANSLATION Even though the demigods have the advantages of being situated in the higher planetary system, their minds, senses and intelligence are agitated by material conditions. Therefore, even such elevated persons fail to realize the Supreme Personality of Godhead, who is eternally situated in the core of the heart. What then is to be said of others, such as human beings, who have fewer advantages? PURPORT It is a fact that the Supreme Personality of Godhead is always situated in everyone’s heart (isvarah sarva-bhutanam hrd-dese ’rjuna tisthati [Bg. 18.61]). But because of our material anxieties, which are inevitable in this material world, we cannot understand the Supreme Lord, although He is situated so near to us. For those always agitated by material conditions, the yogic process is recommended so that one may concentrate his mind upon the Supreme Personality of Godhead within the heart. Dhyanavasthita-tad-gatena manasa pasyanti yam yoginah [SB 12.13.1]. Because in material conditions the mind and senses are always agitated, by the yogic procedures like dharana, asana and dhyana one must quiet the mind and concentrate it upon the Supreme Personality of Godhead. In other words, the yogic process is a material attempt to realize the Lord, whereas bhakti, devotional service, is the spiritual process by which to realize Him. Maharaja Khatvanga accepted the spiritual path, and therefore he was no longer interested in anything material. Krsna says in Bhagavad-gita (18.55), bhaktya mam abhijanati: “Only by devotional service can I be understood.” One can understand Krsna, the Parabrahman, the Supreme Personality of Godhead, only through devotional service. The Lord never says that one can understand Him by performing mystic yoga or by philosophically speculating. Bhakti is above all such material attempts. Anyabhilasita-sunyam jnana-karmady-anavrtam [Bhakti-rasamrta-sindhu 1.1.11]. Bhakti is uncontaminated, being unalloyed even by jnana or pious activities. SB9.9.47 TEXT 47 athesa-maya-racitesu sangam gunesu gandharva-puropamesu rudham prakrtyatmani visva-kartur bhavena hitva tam aham prapadye SYNONYMS atha—therefore; isa-maya—by the external potency of the Supreme Personality of Godhead; racitesu—in things manufactured; sangam—attachment; gunesu—in the modes of material nature; gandharva-pura-upamesu—which are compared to the illusion of a gandharva-pura, a town or houses seen in the forest or on a hill; rudham—very powerful; prakrtya—by material nature; atmani—unto the Supersoul; visva-kartuh—of the creator of the whole universe; bhavena—by devotional service; hitva—giving up; tam—unto Him (the Lord); aham—I; prapadye—surrender. TRANSLATION Therefore I should now give up my attachment for things created by the external energy of the Supreme Personality of Godhead. I should engage in thought of the Lord and should thus surrender unto Him. This material creation, having been created by the external energy of the Lord, is like an imaginary town visualized on a hill or in a forest. Every conditioned soul has a natural attraction and attachment for material things, but one must simply give up this attachment and surrender unto the Supreme Personality of Godhead. PURPORT When passing through a mountainous region in an airplane, one may sometimes see a city in the sky with towers and palaces, or one may see similar things in a big forest. This is called a gandharva-pura, a phantasmagoria. This entire world resembles such a phantasmagoria, and every materially situated person has attachment for it. But Khatvanga Maharaja, because of his advanced Krsna consciousness, was not interested in such things. Even though a devotee may engage in apparently materialistic activities, he knows his position very well. Nirbandhah krsna-sambandhe yuktam vairagyam ucyate. If one engages all material things in relation with the loving service of the Lord, one is situated in yukta-vairagya, proper renunciation. In this material world, nothing should be accepted for one’s sense gratification: everything should be accepted for the service of the Lord. This is the mentality of the spiritual world. Maharaja Khatvanga advises that one give up material attachments and surrender unto the Supreme Personality of Godhead. Thus one achieves success in life. This is pure bhakti-yoga, which involves vairagya-vidya—renunciation and knowledge. vairagya-vidya-nija-bhakti-yoga- “Let me surrender unto the Personality of Godhead who has appeared now as Lord Sri Caitanya Mahaprabhu. He is the ocean of all mercy and has come down to teach us material detachment, learning and devotional service to Himself.” (Caitanya-candrodaya-nataka 6.74) Sri Krsna Caitanya Mahaprabhu inaugurated this movement of vairagya-vidya, by which one detaches himself from material existence and engages in loving devotional service. The Krsna consciousness movement of devotional service is the only process by which to counteract our false prestige in this material world. SB9.9.48 TEXT 48 iti vyavasito buddhya narayana-grhitaya hitvanya-bhavam ajnanam tatah svam bhavam asthitah SYNONYMS iti—thus; vyavasitah—having firmly decided; buddhya—by proper intelligence; narayana-grhitaya—completely controlled by the mercy of Narayana, the Supreme Personality of Godhead; hitva—giving up; anya-bhavam—consciousness other than Krsna consciousness; ajnanam—which is nothing but constant ignorance and darkness; tatah—thereafter; svam—his original position as an eternal servant of Krsna; bhavam—devotional service; asthitah—situated. TRANSLATION Thus Maharaja Khatvanga, by his advanced intelligence in rendering service to the Lord, gave up false identification with the body full of ignorance. In his original position of eternal servitorship, he engaged himself in rendering service to the Lord. PURPORT When one actually becomes purely Krsna conscious, no one has any right to rule over him. When situated in Krsna consciousness, one is no longer in the darkness of ignorance, and when freed from all such darkness, one is situated in his original position. Jivera ‘svarupa’ haya—krsnera ‘nitya-dasa.’ [Cc. Madhya 20.108]. The living entity is eternally the servant of the Lord, and thus when he engages himself in the service of the Lord in all respects, he enjoys the perfection of life. SB9.9.49 TEXT 49 yat tad brahma param suksmam asunyam sunya-kalpitam bhagavan vasudeveti yam grnanti hi satvatah SYNONYMS yat—that which; tat—such; brahma param—Parabrahman, the Supreme Personality of Godhead, Krsna; suksmam—spiritual, beyond all material conceptions; asunyam—not impersonal or void; sunya-kalpitam—imagined to be void by less intelligent men; bhagavan—the Supreme Personality of Godhead; vasudeva—Krsna; iti—thus; yam—whom; grnanti—sing about; hi—indeed; satvatah—pure devotees. TRANSLATION The Supreme Personality of Godhead, Vasudeva, Krsna, is extremely difficult to understand for unintelligent men who accept Him as impersonal or void, which He is not. The Lord is therefore understood and sung about by pure devotees. PURPORT As stated in Srimad-Bhagavatam (1.2.11): vadanti tat tattva-vidas The Absolute Truth is realized in three phases—as Brahman, Paramatma and Bhagavan. Bhagavan is the origin of everything. Brahman is a partial representation of Bhagavan, and Vasudeva, the Supersoul living everywhere and in everyone’s heart, is also an advanced realization of the Supreme Personality of Godhead. But when one comes to understand the Supreme Personality of Godhead (vasudevah samam iti), when one realizes that Vasudeva is both Paramatma and the impersonal Brahman, he is then in perfect knowledge. Krsna is therefore described by Arjuna as param brahma param dhama pavitram paramam bhavan [Bg. 10.12]. The words param brahma refer to the shelter of the impersonal Brahman and also of the all-pervading Supersoul. When Krsna says tyaktva deham punar janma naiti mam eti [Bg. 4.9], this means that the perfect devotee, after perfect realization, returns home, back to Godhead. Maharaja Khatvanga accepted the shelter of the Supreme Personality of Godhead, and because of his full surrender he achieved perfection. Thus end the Bhaktivedanta purports of the Ninth Canto, Ninth Chapter, of the Srimad-Bhagavatam, entitled “The Dynasty of Amsuman.”
ksantir arjavam eva ca
jnanam vijnanam astikyam
brahma-karma svabhavajam
yogam yunjan mad-asrayah
asamsayam samagram mam
yatha jnasyasi tac chrnu
evam yo vetti tattvatah
tyaktva deham punar janma
naiti mam eti so ’rjuna
go brahmana-hitaya ca
jagad-dhitaya krsnaya
govindaya namo namah
sarvatra haya nija ista-deva-sphurti
siksartham ekah purusah puranah
sri-krsna-caitanya-sarira-dhari
krpambudhir yas tam aham prapadye
tattvam yaj jnanam advayam
brahmeti paramatmeti
bhagavan iti sabdyate